LIBRARY 
 
 UNIVERSITY Of I 
 
EXPOSITORY LECTURES. 
 
PRACTICAL EXPOSITION 
 
 OF THE 
 
 GOSPEL ACCOBDING TO ST. MATTHEW, 
 
 IN THE FORM OP 
 
 LECTURES, 
 
 INTENDED TO ASSIST THE PRACTICE OF DOMESTIC 
 INSTRUCTION AND DEVOTION. 
 
 BY JOHN BIRD SUMNER, D.D., 
 
 LORD BISHOP OF CHESTER. 
 
 (ffisitian, sreatlg enlarged 
 
 LONDON: 
 J. HATCH ARD AND SON, 187, PICCADILLY. 
 
 1847. 
 
LONDON : 
 
 0. J. PALMER PRINTER, SAVOY STREET, STRAND. 
 
'BSJLS7S- 
 32 
 
 ADVERTISEMENT. 
 
 My principal object in preparing these Expository 
 Lectures has been the hope of assisting family 
 devotion, and of more generally adding to it scrip- 
 tural instruction. The members of a family are 
 travelling together the same road of life, with the 
 same present obligations and the same future des- 
 tination. That they should unite in studying that 
 Book which alone can lead them safely to the end, 
 is too reasonable in itself to require argument for 
 its enforcement ; and as a part of family religion, is 
 calculated to prevent the great danger of its de- 
 generating into a lifeless form. The best commen- 
 taries to accompany such reading, are such remarks 
 as naturally occur to the head of the family, who is 
 well instructed in the Scriptures, and has consulted 
 the various practical expositions with which our 
 libraries are furnished. Such remarks, even though 
 they may not be expressed in the best possible lan- 
 guage, or set off to the best advantage, are probably 
 
 455 
 
VI ADVERTISEMENT. 
 
 the most applicable to the party assembled, and there- 
 fore the most effective. 
 
 But this requires more energy than is always pos- 
 sessed, and more leisure for reflection than the busi- 
 ness of life universally allows ; and, in reality, the 
 practice of reading Scripture in the family is often 
 neglected from the acknowledged difficulty of se- 
 lecting an exposition. 
 
 The present volume, and those which follow, have 
 been prepared with the object of supplying this defi- 
 ciency. I shall be happy if they tend to promote, 
 generally, a more uniform attention and a closer 
 application to the Scriptures themselves, in every 
 department of Christian instruction, public as well 
 as private : because I am convinced that this is what 
 individuals most need, and congregations would most 
 profit by. But certainly the purpose kept mainly 
 in view, both in the design and composition of the 
 work, is to increase the usefulness of family devotion 
 by facilitating the practice of family instruction. 
 
 That it may receive the blessing of " the Father 
 of lights," the source of " every good and perfect 
 gift," is the earnest prayer of the Author, 
 
 J. B. CHESTER. 
 
CONTENTS. 
 
 LECTURE I. MATT. i. 1 17. 
 
 The earthly lineage of Jesus . ^ a ff e * 
 
 LECTURE II. i. 1825. 
 Birth of Jesus . . . 6 
 
 LECTURE III. ii. 112. 
 The wise men worship Christ . 1 1 
 
 LECTURE IV. ii. 1323. 
 Herod's cruelty Christ called a Nazarene . 16 
 
 LECTURE V. iii. 1 12. 
 Preaching of John the Baptist . . . .21 
 
 LECTURE VI. iii. 1317. 
 Baptism of Jesus ^ 
 
 LECTURE VII. iv. 1 11. 
 
 Temptation of Christ . - 30 
 
 LECTURE VIII. iv. 1225. 
 Ministry of Jesus. Calling of some of the Apostles . 35 
 
viii CONTENTS. 
 
 LECTURE IX. v. 1 5. 
 
 The blessings of the humble, the penitent, and the meek 40 
 
 LECTURE X. v. 6. 
 
 Blessings of the pursuit of righteousness . . 45 
 
 LECTURE XI. v. 7, 8. 
 The blessing of the merciful and the pure in heart 50 
 
 LECTURE XII. v. 9. 
 The peace-maker . . 54 
 
 LECTURE XIII. v.,10 12. 
 Persecution for righteousness' sake . 58 
 
 LECTURE XIV. v. 1316. 
 The disciples of Christ an example to the world 63 
 
 LECTURE XVI. v. 1720. 
 The extent of Christian righteousness. . . 68 
 
 LECTURE XVII. v. 2126. 
 The danger of indulging anger ... 73 
 
 LECTURE XVIII. v. 2730. 
 The danger of indulging evil thoughts ... 78 
 
 LECTURE XIX. v. 3137. 
 Divorcement. Solemnity of oaths ... 82 
 
 LECTURE XX. v. 3842. 
 Patience under injuries . . . . 87 
 
 LECTURE XXI. v. 4348. 
 Forgiveness of enemies required in Christians . . 02 
 
CONTENTS. ix 
 
 LECTURE XXII. vi. 1 6. 
 
 Hypocrisy in almsgiving and prayer 
 
 LECTURE XXIII. vi. 715. 
 Prayer 103 
 
 LECTURE XXIV. vi. 1618. 
 Hypocritical mortification . 107 
 
 LECTURE XXV. vi. 1923. 
 The right direction of the heart . . . 112 
 
 LECTURE XXVI. vi. 2434. 
 Reliance on God's providential care . . 117 
 
 LECTURE XXVII. vii. 15. 
 Uncharitable judgments forbidden . .122 
 
 LECTURE XXVIII. vii. 6. 
 Discrimination to be used in propounding divine truth . 127 
 
 LECTURE XXIX. vii. 7 11. 
 Encouragements to prayer . . . . 1 32 
 
 LECTURE XXX. vii. 12. 
 The rule of duty towards others . . .137 
 
 LECTURE XXXI. vii. 13, 14. 
 The way of life narrow . . . . .142 
 
 LECTURE XXXII. vii. 1520. 
 Warning against false teachers . . . .147 
 
 LECTURE XXXIII. vii. 2123. 
 Obedience necessary to salvation . . .152 
 
x CONTENTS. 
 
 LECTURE XXXIV. vii. 2429- 
 The true foundation . . . . .156 
 
 LECTURE XXXV. viii. >1 13. 
 A leper cleansed, and a centurion's servant healed . 161 
 
 LECTURE XXXVI. viii. 1422. 
 Sickness healed Answers to a scribe and a disciple . 166 
 
 LECTURE XXXVII. viii. 2327. 
 The disciples endangered by a storm . . . 171 
 
 LECTURE XXXVIII. viii. 2834. 
 Unclean spirits cast into a herd of swine . 176 
 
 LECTURE XXXIX. ix. 18. 
 Jesus asserts his power to forgive sins . . . 181 
 
 LECTURE XL. ix. 9 13. 
 Sinners called to repentance . . . . 186 
 
 LECTURE XLI. ix. 14 17. 
 The disciples excused from fasting . . . 191 
 
 LECTURE XLII. ix. 1826. 
 A sick woman healed, and a child restored to life . 196 
 
 LECTURE XLIII. ix. 2738. 
 Sheep without a shepherd . . . . 200 
 
 LECTURE XLIV. x. 115. 
 Appointment of the twelve . . . . 205 
 
 LECTURE XLV. x. 1623. 
 Commission of the Apostles . . . .212 
 
CONTENTS. xi 
 
 LECTURE XLVI. x. 2433. 
 The Apostles instructed . . . .217 
 
 LECTURE XL VII. x. 3439. 
 The duty of confessing Christ . . . .223 
 
 LECTURE XL VIII. x. 40 42. 
 Love of Christians for Christ's sake . . . 227" 
 
 LECTURE XLIX. xi. 1 6. 
 Answer to John's disciples . . . . 232 
 
 LECTURE L. xi. 7 19. 
 John the Baptist's character and mission . . 237 
 
 LECTURE LI. xi. 20 30. 
 
 Danger of rejecting the gospel . . . .242 
 
 LECTURE LII. xii. 1 8. 
 Jesus the Lord of the Sabbath . . . .247 
 
 LECTURE LIII. xii. 9 21. 
 The meekness of Jesus . . . . .252 
 
 LECTURE LV. xii. 22 32. 
 The miracles of Jesus ascribed to Beelzebub . . 256 
 
 LECTURE LVI. xii. 3337. 
 Danger of evil speaking . . . .261 
 
 LECTURE LVII. xii. 3845. 
 Sign of Jonas . . . . . 266 
 
 LECTURE LVIII. xii. 4650. 
 The blessedness of obedience to God . . 271 
 
xii CONTENTS. 
 
 LECTURE LIX. xiii. 1 I/. 
 Danger of neglecting opportunities . 275 
 
 LECTURE LX. xiii. 18 23. 
 Parable of the Sower ..... 280 
 
 LECTURE LXI. xiii. 24 35. 
 Parable of the Tares, Mustard Seed, and Leaven . 2S5 
 
 LECTURE LXII. xiii. 36 43. 
 Parable of the Tares ..... 289 
 
 LECTURE LXIII. xiii. 44 46. 
 The bidden treasure and the precious pearl . . 294 
 
 LECTURE LXIV. xiii. 4752. 
 The gospel compared to a net cast into the sea . 300 
 
 LECTURE LXV. xiii. 5358. 
 Unbelief at Nazareth .... 306 
 
 LECTURE LXVI. xiv. 1 13. 
 Herod's consent to the death of John the Baptist 310 
 
 LECTURE LXVII. xiv. 1421. 
 The miracles of the loaves and fishes . . 315 
 
 LECTURE LXVIII. xiv. 2236. 
 Peter's confidence ..... 320 
 
 LECTURE LXIX. xv. 1 20. 
 Corruption of the heart .... 325 
 
 LECTURE LXX. 21 28. 
 The successful faith of the Canaanitish woman . 330 
 
i-oNTENTS. xiii 
 
 LECTURE LXXI. xv. 2939. 
 A multitude supplied with food 335 
 
 LECTURE LXXII. xv. 1 12. 
 
 Leaven of the Pharisees 
 
 LECTURE LXXIII. xvi. 1320. 
 Peter's confession of Jesus as the Son of God . . 311 
 
 LECTURE LXXIV. xvi. 2128. 
 Peter rebuked. Necessity of self-denial 350 
 
 LECTURE LXXV. xvii. 1 13. 
 The Transfiguration .... 355 
 
 LECTURE LXXVI. xvii. 14 21. 
 Power of faith . .... 361 
 
 LECTURE LXXVII. xvii. 2227- 
 Tribute money paid ..... 366 
 
 LECTURE LXXVIII. xviii. 114. 
 Tenderness towards weak brethren . . . 3 70 
 
 LECTURE LXXIX. xviii. 1520. 
 Proper treatment of offenders . . . .376 
 
 LECTURE LXXX. xviii. 21 35. 
 
 Forgiveness of injuries enjoined, by the parable of the unmer- 
 ciful servant ..... 382 
 
 LECTURE LXXXI. xix. 112. 
 Divorcement forbidden . . . . 389 
 
 LECTURE LXXXII. xix. 13 15. 
 
 Little children admitted to a blessing . . . 394 
 
xiv CONTENTS. 
 
 LECTURE LXXXIII. xix. 1630. 
 Christ questioned by a young rich man . . 399 
 
 LECTURE LXXXIV. xx. 116. 
 Parable of the Labourers in the Vineyard . . 406 
 
 LECTURE LXXXV. xx. 17 23. 
 
 Distinction requested for James and John . . 412 
 
 LECTURE LXXXVI. xx. 2434. 
 Humility enjoined. Two blind men healed . . 418 
 
 LECTURE LXXXVII. xxi. 113. 
 Triumphant entry into Jerusalem. The Temple cleared . 422 
 
 LECTURE LXXXVIII. xxi. 14-22. 
 The fig-tree withered . . . .426 
 
 LECTURE LXXXIX. xxi. 2332. 
 The vain profession of the chief Priests and Elders . 431 
 
 LECTURE XC. xxi. 33 46. 
 Parable of the Rebellious Husbandmen . . . 436 
 
 LECTURE XCI. xxii. 1 14. 
 Parable of the Wedding Garment . . . 441 
 
 LECTURE XCII. xxii. 15 22. 
 Tribute due to God .... 447 
 
 LECTURE XCIII. xxii. 23 33. 
 On the Resurrection . . . . .451 
 
 LECTURE XCIV. xxii. 34 40. 
 The love of God and our neighbour . . .456 
 
CONTENTS. xv 
 
 LECTURE XCV. xxii. 41 46. 
 The right knowledge of Christ .... 460 
 
 LECTURE XCVI. xxiii. 1-13. 
 Condemnation of the Scribes and Pharisees . . 464 
 
 LECTURE XCVII. xxiii. 1424. 
 Condemnation of the Pharisees continued . . 469 
 
 LECTURE XCVIII. xxiii. 25 39. 
 
 Condemnation of the Scribes and Pharisees. Sentence of the 
 Jewish nation . . . .473 
 
 LECTURE XCIX. xxiv. 114. 
 
 Destruction of the temple, and persecution of the Apostles fore- 
 told ...... 480 
 
 LECTURE C. xxiv. 15 28. 
 
 The calamities attending the destruction of Jerusalem, and means 
 of escape, foretold ... . 485 
 
 LECTURE CI. xxiv. 29 51. 
 
 Suddenness of the destruction of Jerusalem, and of the end of 
 the world. A state of preparation . . . 490 
 
 LECTURE CII. xxv. 113. 
 Parable of the Foolish and the Wise Virgins . . 496 
 
 LECTUR CIII. xxv. 14 30. 
 
 Parable of the Talents . .... 505 
 
 LECTURE CIV. xxv. 31 46. 
 The procedure of the last judgment described . . 511 
 
 LECTURE CV. xxvi. 1 13. 
 Ointment poured upon the head of Jesus 5 1 7 
 
xvi CONTENTS. 
 
 LECTURE CVI. xxvi 1429. 
 
 Judas betrays Jesus. The sacrament of the Lord's Supper in- 
 stituted . . 522 
 
 LECTURE CVII. xxvi. 3044. 
 The garden of Gethsemane . . 528 
 
 LECTURE CVIII. xxvi. 45 56. 
 
 Jesus betrayed, and forsaken by his disciples . . 533 
 
 LECTURE CIX. xxvi. 57 75. 
 
 Jesus arraigned before Caiaphas. Denied by Peter . 537 
 
 LECTURE CX. xxvii. I 26. 
 Death of Judas. Condemnation of Jesus . 543 
 
 LECTURE CXI. xxvii. 27 44. 
 The Crucifixion . ... 549 
 
 LECTURE CXII. xxvii. 45 56. 
 
 Signs attending the death of Jesus . . . 555 
 
 LECTURE CXIII. xxvii. 57 66. 
 The burial of Christ .... 5(jQ 
 
 LECTURE CXIV. xxviii. 1 15. 
 The Resurrection .... 564 
 
 LECTURE CXV. xxviii. 16 20. 
 The Apostles commissioned . . . ^fip 
 
EXPOSITORY LECTURES. 
 
 LECTURE I. 
 
 CORRIGENDA. 
 
 Page 326, note 2, for original, read Origen. 
 
 365, line 19, for the rule will seek, read the flesh will rule. 
 
 564, note l,for John, read loses. 
 
 which St. John writes concerning himself: " We be- 
 held his glory, the glory of the only-begotten of the 
 Father." 2 
 
 That he might first behold this glory, and after- 
 wards bear witness to it, Matthew, or as he was also 
 called, Levi, was summoned from a very different 
 occupation. He was a publican, a collector of taxes ; 
 and was exercising this secular vocation, " sitting at 
 the receipt of custom," 3 when " Jesus saith unto 
 him, Follow me. And he arose and followed him." 
 From that period he attended him throughout his 
 
 1 2 Pet. i. 16. 2 John i. 14. 3 Ch. ix. 9. 
 
 B 
 
2 MATT. I. 117. 
 
 ministry, and now testifies the things which he had 
 seen and heard. 
 
 He begins with an account of the generation or 
 descent of Jesus from Abraham and David. 
 
 1 . The look of the generation of Jesus Christ, the son of 
 David, the son of Abraham. 
 
 As much as to say, Before relating the history of 
 the Lord Jesus, it is proper to show that his birth 
 agreed with the promise given to our forefathers, to 
 " Abraham and his seed for ever."* For to Abraham 
 was the promise made, that in " his seed all the 
 nations of the earth should be blessed." 5 And of David 
 it had been declared, " I have made a covenant with 
 my chosen, I have sworn unto David my servant, 
 Thy seed will I establish for ever, and build up thy 
 throne to all generations." 6 So that the Jews, ex- 
 pecting the Messiah, always expected him to be " of 
 the house and lineage of David." When the Lord 
 inquired of the Pharisees, " saying, What think ye of 
 Christ ? whose son is he ? They say unto him " at 
 once, " The son of David." 7 
 
 This, therefore, was to be shown, that Jesus was 
 descended from Abraham and from David. And the 
 genealogy here recorded by St. Matthew, proves 
 that Joseph, the husband of Mary, and the reputed 
 father of Jesus, was born in the direct line of Abra- 
 ham and David. On the other hand, St. Luke, 
 writing afterwards, traces the descent of Mary the 
 mother; 8 and shows that in this respect also the 
 line was exactly kept, and that Jesus Christ, the son 
 
 4 Luke i. 55. 5 Gen. xii. 3. 6 Ps. Ixxxix. 4, 5. 
 
 7 Ch. xxii. 41. 8 Luke iii. 2338. See Lightfoot. 
 
MATT. I. 117. 3 
 
 of David, the son of Abraham, answered all the ex- 
 pectations of the Jewish people concerning " him 
 who should come," and " should redeem Israel." 9 
 
 2. Abraham begat Isaac ; and Isaac begat Jacob ; and 
 Jacob begat Judas and his brethren ; 
 
 3. And Judas begat Phares and Zara of Thamar ; and 
 Phares begat Esrom ; and Esrom begat Aram ; 
 
 4. And Aram begat Aminadab ; and Aminadab begat 
 Naasson ; and Naasson begat Salmon ; 
 
 5. And Salmon begat Booz of Rachab ; and Booz begat 
 Obed of Ruth ; and Obed begat Jesse ; 
 
 6. And Jesse begat David the king ; and David the 
 king begat Solomon of her that had been the wife of Urias ; 
 
 7. And Solomon begat Roboam ; and Roboam begat 
 Abia ; and Abia begat Asa ; 
 
 8. AndAsabegatJosaphat; and Josaphat begat Joram; 
 and Joram begat Ozias ; 
 
 9. And Ozias begat Joatham; and Joatham begat 
 Achaz ; and Achaz begat Ezekias ; 
 
 10. And Ezekias begat Manasses ; and Manasses begat 
 Arnon ; and Amon begat Josias ; 
 
 11. And Josias begat Jechonias and his brethren, about 
 the time they were carried away to Babylon; 
 
 12. And after they were brought to Babylon, Jechonias 
 begat Salathiel ; and Salathiel begat Zorobabel; 
 
 13. And Zorobabel begat Abiud; and Abiud begat 
 Eliakim ; and Eliakim begat Azor ; 
 
 14. And Azor begat Sadoc ; and Sadoc begat Achim ; 
 and Achim begat Eliud ; 
 
 9 There are some difficulties in this catalogue, compared with 
 the history in the Old Testament. The best explanation is to sup- 
 pose that " St. Matthew here recites it as he found it in the 
 authentic register of the Jews ; who, doubtless, had preserved 
 some known and approved genealogy of their descent from Abra- 
 ham, the father of their nation, in whom they so much gloried, 
 and from whose loins they expected the promised Messiah." 
 
 B 2 
 
4 MATT. I. 117. 
 
 15. And Eliud begat Eliazar ; and Eliazar begat Mat- 
 than ; and Matthan begat Jacob ; 
 
 16. And Jacob begat Joseph the husband of Mary, of 
 whom was born Jesus, who is called Christ. 
 
 17. So all the generations from Abraham to David are 
 fourteen generations ; and from David until the carrying 
 away into Babylon are fourteen generations ; and from the 
 carrying away into Babylon unto Christ are fourteen 
 generations. 
 
 Thus " with the Lord one day is as a thousand 
 years, and a thousand years as one day." The pro- 
 mise now to be fulfilled, had been made to Abraham 
 more than eighteen hundred years before. Mean 
 while, " many prophets and righteous men " were 
 anxiously desiring to see the things foretold : to un- 
 derstand more clearly the mysteries of which they 
 spoke : to unfold the volume which to themselves 
 was sealed up, but was to be open to future ages. 
 
 The great body, indeed, of the Jewish nation were 
 living in a manner unworthy of their hi^h calling, 
 and had no thought of any redemption except that 
 which should deliver them from the yoke of Caesar. 
 So it had also been at the period of which St. Mat- 
 thew makes mention, the carrying away into Babylon. 
 Too many of " the children of the captivity" united 
 themselves with their conquerors, remembered no 
 more the land in which God had placed them, and 
 willingly remained in the heathen city, even though 
 the decree had been issued for their return. But 
 there were some, as we know, who remembered the 
 promises, and were ardently longing for their accom- 
 plishment ; like Daniel, who " set his face unto the 
 Lord God, to seek by prayer and supplications, and 
 prayed unto the Lord his God," that "he would cause 
 
MATT. I. 117. 5 
 
 his face to shine upon his sanctuary, which is de- 
 solate." L 
 
 And so at the present time, there were those who, 
 like Simeon, were " waiting for the consolation of 
 Israel : " were " looking for redemption in Jerusa- 
 lem;" 2 earnestly praying that God would " remember 
 his holy covenant, the oath which he sware to their 
 father Abraham," " to give knowledge of salvation 
 to his people by the remission of their sins." 3 
 
 And now, in the providence of God, the season 
 was arrived when God saw fit to unlock the secrets 
 of prophecy, and to show what lay concealed under 
 Isaiah's encouraging words : " Ho, every one that 
 thirsteth, come ye to the waters ; and ye that 
 have no money, come ye, buy and eat ; yea, come, 
 buy wine and milk without money and without 
 price." 4 He should now appear in the world, who 
 should realize this gracious invitation, and say, 
 " Come unto me, all ye that labour and are heavy 
 laden, and I will give you rest." 5 And it would be 
 seen, that " heaven and earth might pass away," but 
 not one of the promises of God should ever fall to the 
 ground, till all be fulfilled. 
 
 1 Dan. ix. 3, 4, 17. " Luke ii. 25 38. 
 
 3 Luke i. 7277. 4 Is. Iv. 1. $ Ch. xi. 28. 
 
MATT. I. 1835. 
 
 LECTURE II. 
 BIRTH OF JESUS. 
 MATT. i. 1825. 
 
 18. Now the birth of Jesus Christ was on this wise: 
 When as his mother Mary was espoused to Joseph, before 
 they came togetlier, she was found with child of the Holy 
 Ghost. 
 
 St. Luke writes more fully : 1 " The angel Gabriel 
 was sent from God unto a city of Galilee, named 
 Nazareth, to a virgin espoused to a man whose name 
 was Joseph, of the house of David ; and the virgin's 
 name was Mary. And the angel came in unto her, 
 and said, Hail, thou that art highly favoured, the 
 Lord is with thee, blessed art thou among women. 
 And when she saw him, she was troubled at his say- 
 ing, and cast in her mind what manner of salutation 
 this should be. And the angel said unto her, Fear 
 not, Mary : for thou hast found favour with God. 
 The Holy Ghost shall come upon thee, and the 
 power of the Highest shall overshadow thee. And, 
 behold, thou shalt conceive in thy womb, and bring 
 forth a son, and shalt call bis name JESUS. He shall 
 be great, and shall be called the Son of the Highest: 
 and the Lord God shall give unto him the throne of 
 
 1 Luke i. 2638. 
 
MATT. I. 1825. 7 
 
 his father David : And he shall reign over the house 
 of Jacob for ever ; and of his kingdom there shall be 
 no end." 
 
 19. Then Joseph her husband, being a just man, and not 
 willing to make Tier a public example, was minded to put 
 her aiv ay privily. 
 
 20. But while he thought on these things, behold, the 
 angel of the Lord appeared unto him in a dream, saying, 
 Joseph, thou son of David, fear not to take unto thee Mary 
 thy wife ; for that which is conceived in her is of the Holy 
 Ghost. 
 
 21. And she shall bring forth a son, and thou shalt call 
 his name JESUS : for he shall save his people from their 
 sins?" 
 
 Such is the meaning of the name JESUS ; a deli- 
 verer, a saviour : and it was given to the Son now 
 born into the world, because it described the cha- 
 racter which he should bear and the office which he 
 should perform. To save his people from their sins, 
 is mentioned as the purpose of his great undertak- 
 ing, and of his long expected coming. And this 
 purpose should be signified in the name by which he 
 should be known : containing in itself, as it does, the 
 fundamental doctrine of the gospel: implying the ruin 
 of man through Adam's sin : the restoration of man 
 through the atonement made for sin by Jesus Christ. 
 " In Adam all died." By that " one man, sin entered 
 
 2 The word Jesus, or deliverer, was a name in frequent use 
 among the Jews. It was particularly assigned to him who suc- 
 ceeded Moses in leading the people of Israel into the promised 
 land of Canaan. He is usually called JOSHUA ; but the name is 
 written JESUS, Acts vii. 45, and Heb. iv. 8. 
 
8 MATT. I. 1825. 
 
 into the world, and death by sin; and so death passed 
 upon all men, for that all have sinned." 3 
 
 Since, therefore, "judgment had come upon all 
 men to condemnation," what the world required, and 
 what God in his mercy had provided, was a DELI- 
 VERER from that judgment. Jesus came to be such 
 a DELIVERER i ii ot in the sense in which Moses or 
 Joshua were -deliverers : but in a sense as different 
 as his birth was different from theirs : he came "to 
 give his life a ransom for many ;" to " suffer once 
 for sins, the just for the unjust, that he might bring 
 us to God." 4 
 
 All this is expressed in the name assigned to the 
 Messiah " by the angel before he was conceived in 
 the womb," 5 Thou shalt call his name Jesus, for he 
 shall save his people from their sins. 
 
 22. Now all this was done, that it might be fulfilled 
 which was spoken of the Lord by the prophet, saying, 
 
 23. Behold, a virgin shall be with child, and shall bring 
 forth a son, and they shall call his name Emmanuel, which 
 
 being interpreted is, God with us. 6 
 
 God wdth us : " not by conversion of the Godhead 
 into flesh, but by taking of the manhood into God." 
 " God of the substance of the Father, begotten 
 before the worlds ; and man, of the substance of his 
 mother, born in the world. Perfect God, and per- 
 fect man : of a reasonable soul and human flesh sub- 
 sisting : equal to the Father as touching his God- 
 head ; and inferior to the Father, as touching his 
 manhood." 7 " This is the catholic faith :" the doc- 
 
 3 Rom. v. 12. 4 1 Pet. iii. 10. 5 Luke ii. 21. 
 
 6 Is. vii. 14. 7 Athanasian Creed. 
 
MATT. I. 18 25. 9 
 
 trine of Scripture concerning that wonderful event, 
 the incarnation of our Lord Jesus Christ ; whom 
 " God hath sent to be a prince and a saviour, for to 
 give repentance " to his people, " and forgiveness of 
 sins." 8 And " he is able to save unto the utter- 
 most:" for though " he was made flesh, and dwelt 
 among us," 9 in form and fashion as a man, he is still 
 " the mighty God ;" 1 God with us : " all things are 
 delivered unto him of the Father." 2 
 
 He was called Jesus, that in his name all who 
 trust in him might have a pledge of their security. 
 He shall save his people. But they have more. They 
 have also the test of their own share and interest 
 in the redemption which he wrought for man : the 
 sign by which to know, whether they are his people. 
 He shall save his people from their sins. Not only 
 from the guilt, but from the power of their sins : so 
 that " sin shall not have dominion over them." 3 
 Though the corruption of nature adheres to the sin- 
 cerest Christian, so that " if we say that we have no 
 sin, we deceive ourselves, and the truth is not in us:" 4 
 still he is not under the power of sin as others are ; 
 he does not yield to it, but strives against it ; he does 
 not indulge it, but mortifies it ; he does not love it, 
 but abhors it ; he does not desire it, but aspires after 
 more and more holiness, and a more complete re- 
 newal of his heart in the image of God. 
 
 If, then, this is our case : if we have so believed 
 the Scriptures, as to be convinced that sin, unless we 
 forsake it, must destroy us ; and if, in reliance upon 
 
 Acts v. 31. 9 John i. 14. ' Is. ix. 6. 2 Ch. xi. 27. 
 3 Rom. vi. 14. 4 1 John i. 8. 
 
10 MATT. I. 1825. 
 
 the Spirit of God, we have renounced it, and are re- 
 solved to give it no place in our hearts, and are daily 
 contending against it : then he has fulfilled that pro- 
 mise for us, of which his name is the pledge : he 
 was called Jesus, for he should save his people from 
 their sins. 
 
 On the other hand, the same title which brings 
 comfort to the disciples of Christ, speaks the sentence 
 of condemnation to the unrepenting transgressor. 
 For it describes his people, as those who are saved 
 from their sins. If any who profess and call them- 
 selves Christians are still yielding to those sins which 
 so easily beset them in a corrupt world, they have 
 the witness in themselves that they are not the people 
 of Christ, whose characteristic it is that they are " re- 
 deemed from all iniquity, and zealous of good works." 
 From sin he is ready to save ; even He cannot save 
 those who " continue in sin." He has himself de- 
 clared, that at the last day he will reply to all such, 
 " I never knew you ; depart from me, ye that work 
 iniquity." 5 
 
 24. Then Joseph, being raised from sleep, did as the 
 angel of the Lord had bidden him, and took unto him his 
 wife ; 
 
 25. And knew her not till she had brought forth her 
 first-lorn son ; and he called his name JESUS. 
 
 5 Ch. vii. 23. 
 
MATT. II. 112. 11 
 
 LECTURE III. 
 
 THE WISE MEN WORSHIP CHRIST. 
 MATT. ii. 1 12. 
 
 1. Now when Jesus was lorn in Bethlehem^ of Judea, in 
 the days of Herod the king? behold there came wise men 
 
 from the east to Jerusalem, 
 
 2. Saying, Where is he who is born king of the Jews ? 
 for we have seen his star in the east, and are come to wor- 
 ship him. 
 
 These wise men were so called, because they ob- 
 served the appearances of nature and the heavenly 
 bodies : subjects much studied in the eastern coun- 
 tries to which they belonged. The sight of some 
 unusual meteor in the sky attracted their attention ; 
 and, perhaps, the general expectation which prevailed 
 of some mighty king or deliverer, in consequence of 
 the Hebrew prophecies, led them to suppose that 
 this star was connected with his coming. God, 
 however, must have communicated to them, by his 
 Spirit, some surer intimation. So we are told after- 
 
 1 This town lay six miles to the south of Jerusalem. 
 
 2 Commonly called Herod the Great, to distinguish him from 
 others his descendants, subsequently mentioned in the New Tes- 
 tament. 
 
 6 
 
12 MATT. II. 112. 
 
 wards (v. 12) that he revealed his will to them in a 
 dream. 
 
 3. When Herod the king had heard these things, he was 
 troubled, and all Jerusalem with him. 
 
 Herod was troubled, expecting some rival to his 
 power : and Jerusalem, knowing his character, and 
 fearing some new cruelty ; not without too good 
 reason, as soon appeared. 
 
 4. And when he had gathered all the chief priests and 
 scribes of the people together, he demanded of them where 
 Christ should be born. 
 
 5. And they said unto him, In Bethlehem of Judea : for 
 thus it is written by the prophet, 
 
 6. And thou, Bethlehem, in the land of Juda, art not the 
 least amongst the princes of Juda ; for out of thee shall 
 come a governor that shall rule my people Israel? 
 
 The sense of this prophecy seems to have been 
 well understood by the Jews. We find them argu- 
 ing, u Hath not the Scripture said, that Christ cometh 
 of the seed of David, and out of the town of Bethle- 
 hem, where David was?" 4 They did not, however, 
 understand the nature of his kingdom, or the object 
 of his government. Had they known that he was to 
 be a spiritual and not a temporal ruler, that " his 
 kingdom was not of this world," Herod would not 
 nave been troubled, and all Jerusalem with him. 
 
 7. Then Herod, when he had privily called the wise men, 
 inquired of them diligently what time the star appeared. 
 
 8. And he sent them to Bethlehem, and said, Go, and 
 search diligently for the young child ; and when ye have 
 
 3 Micah v. 2. 4 John vii. 42. 
 
MATT. II. 112. 13 
 
 found him, bring me word again, that I may come and wor- 
 ship him also. 
 
 Herod spoke these " words of peace, having war 
 in his heart :" hoping in this way to discover the 
 abode of the infant king, that he might destroy him. 
 He was little aware that the safety of Christ was se- 
 cured by a guardian who cannot be deceived. And 
 so, likewise, (blessed reflection,) is the safety of his 
 people. " He that keepeth Israel shall neither slum- 
 ber nor sleep." 5 " The angel of the Lord encampeth 
 about them that fear him, and delivereth them." f 
 
 9. When they had heard the king, they departed; and lo, 
 the star which they saw in the east, went before them, till it 
 came and stood over where the young child was. 
 
 10. When they saw the star, they rejoiced with exceeding 
 great joy. 
 
 11. And when they were come into the house, they saw 
 the young child ivith Mary his mother, and fell down and 
 ivorshipped him : and when they had opened their treasures, 
 they presented imto Mm gifts; gold, and frankincense, and 
 myrrh. 
 
 12. And being warned of God in a dream, that they 
 should not return to Herod, they departed into their own 
 country another way. 
 
 In this narrative, an example is set us, which it is 
 our duty to follow. God intimated the birth of his 
 Son to the wise men, by a new appearance in the 
 heavens. So, to us, a Redeemer is made known by 
 early education, by the ministry of the word, by the 
 Scriptures which we enjoy. 
 
 5 Ps. cxxi. 4. c Ps. xxxiv. 7. 
 
14 MATT. II. 112. 
 
 The philosophers of the east were not inattentive 
 to the heavenly vision; but came to Jerusalem, saying, 
 Where is he that is born King of the Jews f Thus 
 they made the birth of the Messiah their own personal 
 concern : and that they might not be disappointed in 
 their search, applied to those best able to instruct 
 them. We are bound to do the same ; we are 
 bound to secure to ourselves, by a lively faith, that 
 interest in Christ which is covenanted to us by the 
 privilege of our baptism. We hear his gracious 
 offers, and must come and worship him as our Saviour 
 and our Lord. 
 
 God does not leave unnoticed and unrewarded 
 those who desire to discover his will, and comply 
 with the suggestions of his Spirit upon their hearts. 
 The star which they had seen in the east, appeared 
 again to the wise men, as they pursued their search 
 from Jerusalem to Bethlehem, and went before them, 
 till it came and stood over where the young child was. 
 This illustrates the way in which the Holy " Spirit 
 prevents us, that we may have a good will, and works 
 with us when we have that good will." 7 The star 
 which advertised these strangers of the birth of 
 Christ is like the Spirit warning us, as we hear or 
 read the word, that the same Jesus is the Author of 
 eternal life to all them that obey him. Are our 
 hearts awakened by this truth ? do we desire to know 
 him " of whom Moses and the prophets did write ?" 
 do we desire more fully to understand " what is the 
 hope of his calling, and what the riches of the glory 
 of his inheritance?" Here again the star appears, 
 
 7 Art. x. 
 
MATT. II. 112. 15 
 
 and guides us on our way ; " the eyes of our under- 
 standing" are gradually " enlightened ; and the God 
 of our Lord Jesus Christ, the Father of glory, gives 
 unto us the spirit of wisdom and revelation in the 
 knowledge of him." 8 The Spirit does not leave us, 
 till he has conducted us safely to the Son of God : as 
 the star did not desert the wise men, till it came and 
 stood over where the young child was. " The mystery 
 of godliness, God manifest in the flesh/' is more and 
 more unfolded to us, and its wonderful adaptation to 
 the circumstances and wants of our state, is more 
 and more perceived till we entirely and cordially 
 receive him as " made unto us of God wisdom, and 
 righteousness, and sanctification, and redemption." 9 
 
 Has the Spirit done this for ourselves ? Is he 
 thus leading us? Has he brought us to acknowledge 
 Christ as the author of our salvation, by whom we 
 " have access to the Father ?" 
 
 The history gives us one more lesson of instruc- 
 tion. The wise men when they were come into the 
 house, and saw the young child with Mary his mother, 
 fell down and worshipped him ; and when they had 
 opened their treasures, they presented unto him gifts ; 
 gold, and frankincense, and myrrh. Here again they 
 afford us an example: we too must present unto him 
 gifts; not once only, or when we first approach him; 
 but constantly offer him, out of the treasure of our 
 heart, the best gifts we have of active service and 
 obedient love. These are the gifts which he requires, 
 and this is the least return which we can pay that 
 
 Eph. i. 17, 18. 9 1 Cor. i. 30. 
 
16 MATT. II. 1323. 
 
 the "life which we live in the flesh," we "live by 
 the faith of the Son of God, who loved us, and gave 
 himself for us." 
 
 LECTURE IV. 
 
 HEROD'S CRUELTY CHRIST CALLED A NAZARENE. 
 MATT. ii. 1323. 
 
 13. And when they were departed, behold the angel of 
 the Lord appeareth to Joseph in a dream, saying, Arise, 
 and take the young child and his mother, and flee into 
 Egypt, and be thou there until I bring thee word ; for 
 Herod will seek the young child to destroy him. 
 
 14. When he arose, he took the young child and his 
 mother by night, and departed into Egypt : 
 
 15. And was there until the death of Herod : that it 
 might be fulfilled which teas spoken of the Lord by the 
 
 prophet, saying, Out of Egypt have I called my son. 
 
 The passage alluded to occurs in Hosea xi. 1, 
 " When Israel was a child, then I loved him, and 
 called my son out of Egypt." So God now loved 
 his " only begotten Son, in whom he was well 
 pleased ;" and it was part of his providential design, 
 that for a while he should find a refuge in Egypt, like 
 the Israelites of old. Afterwards he called Jesus 
 out of Egypt, as in former times he had delivered 
 
 7 
 
MATT. II. 1323. 17 
 
 Israel from the bondage of the same strange land ; 
 arid as he will deliver all the true members of that 
 church, of which Christ was to be the Head, from 
 the bondage and clangers of sin. 
 
 16. Then Herod, when he saw that Tie was mocked of the 
 wise men, was exceeding wroth, and sent forth, and slew all 
 the children that were in Bethlehem and in all the coasts 
 thereof, from two years old and tinder, according to the 
 time which he had diligently inquired of the wise men. 
 
 No one can foresee the end of any worldly princi- 
 ple or passion, when allowed to have dominion. 
 Herod's passion was the love of power; and when 
 he conceived that his power was threatened, he de- 
 termined to preserve it at all hazards, and by all 
 means, lawful or unlawful. It was his misfortune 
 to hold a station, which allowed him, without re- 
 straint, to practise the cruel devices which he be- 
 lieved to be needful to his security. 
 
 A lamentation was made then, in the scene of 
 this barbarous wickedness, like that which had been 
 made six hundred years before by Jeremiah, when 
 Jerusalem was destroyed, and the prisoners were 
 brought to Ramah. * Ramah was within the district 
 of Bethlehem ; therefore we are told, 
 
 17. Then was fulfilled that which was spoken by Jeremy 
 the prophet, saying, 
 
 18. In Rama was there a voice heard, lamentation, and 
 weeping, and great mourning, Rachel weeping for her 
 children, and would not be comforted, because they are 
 not. <l 
 
 1 Jer. xl. 1. 2 Jer. xxxi. 15. 
 
18 MATT. II. 1323. 
 
 The words of the prophet proceed, " Refrain thy 
 voice from weeping, and thine eyes from tears ; for 
 thy work shall be rewarded, saith the Lord ; and 
 they shall come again from the land of the enemy." 
 And so it might be said on this occasion, Refrain 
 your voice from weeping, ye mothers of Bethlehem, 
 and your eyes from tears ; for your sorrow shall 
 have a recompense : your children shall live again, 
 in a land where they have no enemy. They are 
 taken from a world of sin and trial, into the pre- 
 sence of a merciful God. His goodness may be 
 trusted, however dark the present dispensation may 
 appear. 
 
 Shortly after the commission of that cruelty, by 
 which he had intended to preserve his life and his 
 power, Herod died. We may turn aside the hand 
 of man ; but we cannot turn aside the universal 
 decree, Thou shall surely die. 
 
 19. But when Herod was dead, behold, an angel of the 
 Lord appeareth in a dream to Joseph in Egypt, 
 
 20. Saying, Arise, and take the young child and his 
 mother, and go into the land of Israel : for they are dead 
 which sought the young child's life. 
 
 21. And he arose, and took the young child and his 
 mother, and came into the land of Israel. 
 
 22. But when he heard that Archelaus did reign in 
 Judea, in the room of his father Herod, he was afraid to 
 go thither : notwithstanding, being warned of God in a 
 dream, he turned aside into the parts of Galilee : 
 
 23. And he came and dwelt in a city called Nazareth: 
 that it might be fulfilled which was spoken by the prophets, 
 He shall be called a Nazarene. 
 
MATT. II. 1323. 19 
 
 Jesus, though born at Bethlehem, was generally 
 considered as belonging to Nazareth; because his 
 youth was passed in that place, as being the residence 
 of Joseph. Hence his followers were termed Naza- 
 renes. So Paul is accused by the orator Tertullus 
 as a " ringleader of the sect of the Nazarenes." 3 
 Nazareth was a place held in general contempt, as 
 we learn from the first question of Bartholomew to 
 Philip : " Can there any good thing come out of 
 Nazareth ?" And the prophets had spoken concern- 
 ing Christ, that he should be " despised and rejected 
 of men." The Psalmist says of him, " For thy sake 
 have I borne reproach ; shame hath covered my face. 
 I am become a stranger unto my brethren, and an 
 alien unto my mother's children." 5 Therefore 
 Joseph was directed in a dream to this ignoble 
 place, that he for whom God hath designed a " name 
 that shall be above every name," might, in his 
 earthly condition, accomplish the prophecy, " He was 
 despised and we esteemed him not :" 6 he hath no 
 form nor comeliness : and when we see him, there 
 is no beauty that we should desire him ! 
 
 This leads to a natural reflection. " For thy sake 
 have I borne reproach," says the Lord of glory. 
 Certainly, for our sake he did undergo reproach, who, 
 " being in the form of God, yet made himself of no 
 reputation, and took upon him the form of a servant, 
 and was made in the likeness of men ; and being 
 
 3 Acts xxiv. 5. 4 John i. 46. 5 Ps. Ixix. 7, 8. 
 e Is. liii. 2, 3 . The reason may be seen in Whitby for adopting 
 this interpretation, instead of referring the allusion to Judges xiii. 
 5, where it is said of Samson, he shall be a Nazarite (separated, 
 hallowed, ^yiaayAo/os) unto God from the womb. 
 
 c 2 
 
20 MATT. II. 1323. 
 
 found in fashion as a man, he humbled himself, and 
 became obedient unto death, even the death of the 
 cross." 7 Should we then hesitate to endure re- 
 proach for him, if be put to such a trial ? If our 
 zeal to serve what we believe to be his cause should 
 prove unpopular, or if our strict conformity to the 
 spirit of his laws should lead to misrepresentation, shall 
 we be disturbed, as if some strange thing had hap- 
 pened to us ? Still less ought we to decline from 
 the straight path of duty, through a vague apprehen- 
 sion of any such consequence, which probably may 
 never arise. 
 
 The lesson to be learnt is, that both worldly 
 honour and worldly reproach are as nothing in the 
 sight of God ; and that we should endeavour to 
 think them nothing, but seek the " honour which 
 cometh from God " only. It often happens that 
 those who do seek that honour simply and consis- 
 tently, are unexpectedly rewarded, in the end, by 
 the good opinion of men. For " when a man's ways 
 please the Lord, he maketh even his enemies to be 
 at peace with him." 8 
 
 Enable us, Lord, through " honour and disho- 
 nour, through evil report and good report," to lead 
 the life which is approved by thee, and " keep our- 
 selves unspotted from the world." 
 
 i Phil. ii. 6 8. 8 Prov. xvi. 7. 
 
MATT. III. 1-12. 
 
 LECTURE V. 
 PREACHING OF JOHN THE BAPTIST. 
 
 MATT. iii. 1 12. 
 
 1 . In those days came John the Baptist, preaching in 
 the wilderness of Judea, 
 
 2. And saying, Repent ye ; for the kingdom of heaven is 
 at hand. 
 
 3. For this is he that was spoken of by the prophet 
 Esaias, saying, The voice of one crying in the wilderness, 
 Prepare ye the ivay of the Lord, make his paths straight.^ 
 
 4. And the same John had his raiment of camels hair, 
 and a leathern girdle about his loins ; 2 and his meat was 
 locusts and wild honey. 
 
 The birth of John the Baptist, with all its atten- 
 dant circumstances, is described more particularly by 
 St. Luke. 3 Seven hundred years before, Isaiah had 
 foretold his coming, and its purpose, to prepare the 
 way of the Lord. At the appointed season he went 
 forth as one inspired of God, born out of the ordi- 
 nary course of nature, in a prophet's garb, and with 
 the habits of austerity, that he might warn his 
 
 1 Is. xl. 3. 
 
 2 Such seems to have been the dress of prophets. Elijah is 
 described (2 Kings i. 8) as a hairy man, and girt with a girdle 
 of leather about his loins. And Zechariah (xiii. 4) speaks of false 
 prophets, who wear a rough garment to deceive. 
 
 3 Luke i. 580. 
 
22 MATT. III. 112. 
 
 thoughtless and worldly countrymen to " consider 
 their ways," and "seek unto their God:" saying, 
 Repent ye, for the kingdom of heaven is at hand. 
 
 5. Then went out to him Jerusalem, and all Judea, and 
 all the region round about Jordan, 
 
 6. And were baptized of him in Jordan, confessing their 
 sins. 4 
 
 7. But when he saw many of the Pharisees and Sad- 
 ducees come to his baptism, he said unto them, O generation 
 of vipers, who hath warned you to flee from the wrath to 
 come 1 
 
 8. Bring forth therefore fruits meet for repentance : 
 
 9. And think not to say within yourselves, We have 
 Abraham to our father : for I say unto you, that God is 
 able of these stones to raise up children unto Abraham. 
 
 10. And now also the axe is laid unto the root of the 
 trees : therefore every tree which Iringeth not forth good 
 
 fruit is hewn down, and cast into the fire. 
 
 11. / indeed baptize you with water unto repentance: 
 but he that cometh after me is mightier than I, whose shoes 
 I am not worthy to hear : 5 he shall baptize you with the 
 Holy Ghost, and with fire : 6 
 
 12. Whose fan is in his hand, and he will thoroughly 
 
 4 It had been customary in the Jewish church to baptize Gen- 
 tiles, when they became proselytes to the Jewish law. John, how- 
 ever, was " sent" (see John i. 33) to baptize all his disciples: and 
 thus to intimate that " all had sinned," and must apply to the 
 fountain now " opened for sin and for all uncleanness." (Zech. 
 xiii. 1.) 
 
 5 " In eastern countries, on occasions of visits of great men, the 
 sandals or slippers are usually pulled off at the door, and either 
 left there, or given to a servant to bear : therefore to bear the 
 shoes of another, was to be his attendant, his inferior." 
 
 6 With the Holy Ghost (Mark i. 8), whose operation shall be 
 quick, powerful, and purifying as fire. 
 
MATT. III. 1 12. 23 
 
 purge his floor, and gather his wheat into the garner ; but 
 he will burn up the chaff with unquenchable fire. 
 
 Such was the substance of John the Baptist's 
 preaching, by which he awakened men to a sense 
 of their danger and a concern for their souls ; that 
 the Saviour might be welcome to them, when, a 
 few months afterwards, he entered upon his minis- 
 try. " Repent ye, for the kingdom of heaven is at 
 hand." 
 
 But the word of the preacher never profits unless 
 we take it to ourselves ; and Satan is always ready 
 to satisfy our corrupt hearts with a reason why we 
 should not take it to ourselves. The Jews trusted 
 to the favour of God towards their nation ; and had 
 a common saying, that no descendant of Abraham 
 should finally perish. They are warned accordingly, 
 Think not to say among yourselves, We have Abra- 
 ham to our father ; for God is able of these stones to 
 raise up children unto Abraham. If he had need of 
 a people to serve him, he could find or make one any 
 where. 
 
 There is equal reason for Christians to beware lest 
 they trust in their Christian name, their outward 
 advantages, their pure church and its sacraments; 
 and so take a comfort to their hearts to which they 
 have no scriptural claim. 
 
 The Jews were descended from Abraham : were 
 " a chosen nation, a peculiar people." Yet unless 
 they " did the works of Abraham," and lived as a 
 holy nation, they had no exemption from the wrath 
 to come. WE are called by the name of Christ, we 
 belong to a Christian church : but unless we have 
 more than this : unless the faith and the Spirit of 
 
24 MATT. III. 112. 
 
 Christ reside in our hearts, he " profiteth us nothing; 
 we are yet in our sins." 
 
 Success attended John's preaching, even beyond 
 his hopes. When lie saw many of the Pharisees and 
 Sadducees come to his baptism, he said unto them, O 
 generation of vipers, who hath warned you to flee from 
 the wrath to come f 
 
 It was the " Lord's doing, and it was marvellous 
 in his eyes." The Pharisees, he knew, were filled 
 with self-righteousness, and seemed to themselves to 
 " need no repentance." The Sadducees denied a 
 resurrection, and could therefore dread no wrath to 
 come. But God had touched these hearts by his 
 grace, and many of them also came to his baptism. 
 "May our hearts continually feel the effect of the 
 same sovereign power ! 
 
 But John knew that the heart may be touched, 
 yet not subdued. Men are often led by the talents 
 of a preacher, or the example of others, to " receive 
 the word with joy," who still " bring no fruit to per- 
 fection." It is one thing to feel the emotions of 
 sorrow and alarm : but another thing to " overcome 
 the world," and " endure unto the end, striving 
 against sin." Therefore he adds, J3ring forth, there- 
 fore, fruits meet for repentance. " The grace of God 
 that bringeth salvation " has this object, that men 
 should lead godly, righteous, and sober lives ; such 
 lives as are a preparation for heaven. He who will 
 come at last to take account of every man's works, 
 will use an awful scrutiny. His fan 1 is in his hand, 
 to distinguish between the wheat and the chaff in 
 
 7 For the same metaphor, see Isa. xli. 16; Jerem. xv. 7, and 
 li. 2. 
 
MATT. III. 1 12. 25 
 
 his church, and separate the one from the other. He 
 will thoroughly purge his floor : " gather out of his 
 kingdom all things that offend, and them that do 
 iniquity ;" " he will sift the house of Israel, like as 
 corn is sifted in a sieve ; yet shall not the least grain 
 of it fall upon the earth :" 8 not the least of those 
 who have believed in him, and brought forth fruits 
 meet for repentance, shall perish. 
 
 Lastly, the Baptist warns his hearers to avoid an- 
 other snare, which too often proves fatal to the soul. 
 The evil seems distant ; too distant to be dreaded. 
 But even while we are trusting to this, and delaying, 
 the danger may be close at hand. And now also the 
 axe is laid to the root of the trees. When the axe is 
 laid to the root of the tree, its destruction is nigh, and 
 nothing but a change in the mind of him who lifts 
 the axe, can save it. So at this moment destruction 
 was near the Jewish nation, " even at the doors/' all 
 thoughtless and unconscious as they were. And so, 
 as death is always nigh to every individual, destruc- 
 tion is always nigh to every sinner. The axe is 
 constantly at the root of every mortal man ; no one 
 can tell when it may strike; but every one may 
 reckon that it must strike soon. See, therefore, that 
 the tree is sound, and proving its soundness by its 
 fruits : for every tree which bringeth not forth good 
 fruit, is hewn down, and cast into the fire. 
 
 8 Amos ix. 9. 
 
26 MATT. III. 1317. 
 
 LECTURE VI. 
 BAPTISM OF JESUS. 
 
 MATT. iii. 13 17. 
 
 13, Then cometh Jesus from Galilee to Jordan unto John, 
 to be baptized of him. 
 
 14. But John forbad him, saying, I have need to be 
 baptized of thee, and comest thou to me ? 
 
 It was part of the mysterious plan now about to 
 be developed for man's redemption, that Christ 
 should remain unnoticed in the province of Galilee 
 till this time, when he was " about thirty years of 
 age." 1 So it had been written, " He shall grow 
 up as a tender plant, and as a root out of a dry 
 ground." 2 
 
 The Baptist was aware who he was who now ap- 
 proached him ; and he forbad him with these striking 
 words, / have need to be baptized of thee 9 and comest 
 thou to me ? As much as to say, I am performing 
 an office which assumes superiority in character and 
 authority; God has made me " great in his sight ;" 
 has given me such authority over my sinful bre- 
 thren. But comest thou to me, who art not one of 
 these, and hast no sins to confess and repent of? 
 Again : Comest thou to me, who have need to be bap- 
 
 1 Luke iii. 23. * i s . fti. 2. 
 
MATT. III. 1317. 27 
 
 tized of theef I have need to be baptized of thee, 
 for thou art the " Lamb of God, which takest away 
 the sins of the world ;" and I am one of that world 
 of sinners. 
 
 " Among them that were born of woman there 
 had not risen a greater than John the Baptist :" yet 
 such was his humility. We had an example of it 
 before, in his declaring to the people, He that cometh 
 after me is mightier than /, whose shoes I am not 
 worthy to bear. He claims nothing: he even re- 
 presses the homage paid to him. 
 
 And from that time to this it has been found, that 
 those who possess the fullest measure of the Spirit 
 of God, have been the first to see their need of 
 more ; that the best and holiest of men have had 
 the deepest sense of their unworthiness ; and have 
 most cordially assented to the scripture, " which has 
 concluded all under sin, that the promise by faith 
 of Jesus Christ might be given to them that be- 
 lieve." 3 
 
 Imprint, Lord, this truth upon our hearts ! Not 
 only when we have transgressed against thee, but 
 in the best works by which we strive to serve thee, 
 we have need to be baptized of thee. 
 
 15. And Jesus answering said unto him, Suffer it to be 
 so now ; for thus it becometh us to fulfil all righteousness. 
 Then he suffered him. 41 
 
 Our blessed Lord here, while he insists on what 
 became him in his own peculiar character, leaves a 
 
 3 Gal. iii. 23. 
 
 4 The pronoun here is the plural, ^/xas : in which form, it is 
 observed, Jesus never speaks of himself. 
 
28 MATT. III. 1317. 
 
 record of the duty of mankind in general : that they 
 comply with all the commandments and ordinances 
 of God. Whatever God ordains, is part of the 
 righteousness which man is to fulfil. The baptism of 
 John was an ordinance of God. In many respects 
 it was not applicable to our Lord ; for it was the 
 " baptism of repentance," and accompanied by con- 
 fession of sin. But it was a divine appointment at 
 that time in force ; therefore Christ complied with 
 it, as he complied with the rite of circumcision. 
 
 We learn, from this example, to reverence God's 
 ordinances, and to seek in them further communica- 
 tions of his grace. Let none neglect them, and 
 pretend that they are not profitable. Though the 
 benefit of baptism may not be perceived imme- 
 diately ; though an increase of grace may not always 
 be experienced from attendance at the Lord's table ; 
 though men may fancy that the liveliness of devotion 
 is not heightened by " the assembling of themselves 
 together ;" still they are divine ordinances, and it 
 becometh us to fulfil all righteousness. The most ad- 
 vanced Christian will be the first to value them, and 
 the most constant to observe them ; otherwise he is 
 not entitled to the character of an advanced Chris- 
 tian, but is wanting both in faith and humility. 
 
 16. And Jesus, when he was baptized, went up straight- 
 way out of the water : and lo, the heavens were opened, unto 
 In in, and he saw the Spirit of God descending like a dove, 
 and lighting upon him. 
 
 17. And lo, a voice from heaven, saying, This is my 
 beloved Son in whom I am well pleased. 
 
 God gave this public testimony to Jesus, as he 
 was now first entering upon the office for which he 
 
 8 
 
MATT. III. 1317. 29 
 
 came into the world. This is my beloved Son. He 
 is the Son of God, because " he is of the Father 
 alone ; and because such as the Father is, such is 
 the Son." 5 He is the Son of God, for he had no 
 human father. He is the Son of God, because he is 
 his " elect, in whom his soul delighteth." 6 This 
 may satisfy us, without inquiring curiously into that 
 which is inexplicable, the nature of the union of the 
 Father with the Son. 
 
 What really concerns us, is the importance here 
 ascribed to the work of redemption, in which all the 
 three persons of the Trinity are interested and en- 
 gaged. The Father sends bis only begotten Son, 
 that all that believe in him might not perish, but 
 have everlasting life. The Son consents ; and has 
 just set the first example to mankind, that " it be- 
 cometh us to fulfil all righteousness/' The Holy 
 Ghost descends visibly upon him, and intimates in 
 what power he came, and what virtue might be ex- 
 pected to attend his ministry, and to establish his 
 religion. And all this " for us men and for our 
 salvation !" How great must be the value of the 
 soul, in behalf of which so much was done ! 
 
 We, who read the narrative, are the objects of 
 this gracious interposition. Do we feel it as we 
 ought ? We should strive daily to improve our sense 
 of it, and exalt our gratitude by meditation and 
 prayer. We should contemplate the mercy of God, 
 till his Spirit descends more and more upon us, and 
 leaves his dove-like image upon our hearts the 
 characteristic emblem of the religion of Christ, which 
 is peace with God, and meekness towards man. 
 
 5 Athanasian Creed. 6 Is. xlii. 1. 
 
30 MATT. IV. 111. 
 
 LECTURE VII. 
 
 TEMPTATION OF CHRIST. 
 
 MATT. iv. 1 11. 
 
 1 . Then was Jesus led up of the Spirit into the wilderness 
 to be tempted of the devil. 
 
 It is taken for granted by St. Matthew, in this 
 narrative, that those who read it should know who is 
 designated as THE DEVIL. And Scripture instructs 
 us that the devil is an evil spirit, the great enemy of 
 mankind, who is permitted to try their hearts by 
 tempting them to disobey God, and " seek the 
 pleasures of sin for a season.'' At the beginning, he 
 succeeded in " beguiling Eve through his subtilty," 
 and so brought the world under condemnation. He 
 still endeavours to keep every individual in thral- 
 dom : to prevent their recovery to God, or to per- 
 vert them from the stedfastness of their obedience. 
 
 It formed a part of that mysterious plan of mercy 
 now devised for the restoration of the world, that 
 the Redeemer should be tried by the enmity of that 
 evil spirit, whose works he came to destroy. There- 
 fore he was led up of the Spirit into the wilderness. 
 
 2. And when he had fasted forty days and forty nights, 
 he was afterwards an hungered. 
 
MATT. IV. 111. 31 
 
 3. And when the tempter came to him, he said, If thou 
 be the Son of God, command that these stones be made 
 bread. 1 
 
 4. But he answered and said, It is written, Man shall 
 not live by bread alone, but by every word that proceedeth 
 out of the mouth of God. 2 
 
 The mode of temptation employed here, is not 
 unlike that used towards Eve, " Yea bath God said, 
 Ye shall not eat of every tree of the garden?" as if 
 insinuating a distrust of God's goodness. So here, 
 If thou be the Son of God, his beloved Son, let a 
 proof be seen of his favour. To shake our faith in 
 God, is the first object of the spiritual enemy. How 
 beautiful is the reply ! Man shall not live by bread 
 alone, but by every word that proceedeth out of the 
 mouth of God. There is something more needful to 
 man, than the supply of his temporal wants. The 
 worst famine, is " not a famine of bread, nor a 
 thirst for water, but of hearing the words of the 
 Lord." 3 
 
 5. Then the devil taketh him up into the holy city, and 
 setteth him on a pinnacle of the temple, 
 
 6. And saith unto him, If thou be the Son of God, cast 
 thyself down : for it is written, He shall give his angels 
 charge concerning thee : and in their hands they shall bear 
 thee up, lest at any time thou dash thy foot against a 
 stone* 
 
 7. Jesus said unto him, It is written again, Thou shalt 
 not tempt the Lord thy God. 6 
 
 1 With regard to the manner in which this temptation was 
 carried on, many inquiries might he raised, and nothing certain 
 can be replied. It is among the things not clearly explained, 
 and left to our faith. 
 
 2 Deut. viii. 3. 3 Amos viii. 11. 4 Ps. xci. 11, 12. 
 5 Deut. vi. 16. 
 
32 MATT. IV. 1-11. 
 
 It is true, that this was written concerning the 
 Christ ; and it is true, that many similar pro- 
 mises are written for the comfort of God's people : 
 but to presume upon such protection, and expose 
 ourselves to unnecessary dangers, either threatening 
 to the body or perilous to the soul, would be to 
 sport with the divine promises ; to abuse mercy ; to 
 venture into sin, that grace might abound. 
 
 8. Again , the devil tdketh Mm up into an exceeding high 
 mountain, and showeth him all the kingdoms of the world, 
 and the glory of them. 
 
 9. And saith unto him, All these things will I give thee, 
 if thou wilt fall down and worship me. 
 
 10. Then saith Jesus unto him, Get thee hence, Satan : 6 
 for it is written, Thou shalt worship the Lord thy God, and 
 
 him only si i alt thou serve. 
 
 11. Then the devil leaveth him, and behold, angels came 
 and ministered unto him. 
 
 By the way in which he introduces the history of 
 the temptation, the Evangelist implies that it formed 
 a necessary part of the scheme of man's redemption. 
 It was foreseen : it was appointed. " Then was 
 Jesus led up of the Spirit into the wilderness." That 
 Spirit which attended him always, now prompted 
 him to retire from the company and the abodes of 
 man, and to devote himself to prayer and fasting. 8 
 
 6 This Hebrew word signifies the opposer, the adversary. Both 
 the Hebrew name, and the Greek Aia/3oAos are taken from the 
 malevolent nature of the evil spirit. Satan, the adversary; the 
 devil, the accuser of mankind, (Rev. xii. 10,) the accuser of the 
 " brethren, who accused them before God night and day." See 
 Job i. 6 ; Zech. iii. 1. 
 
 7 Dent. vi. 13, and x. 20. Luke iv. 2. 
 
MATT. IV. 111. 33 
 
 And the purpose of this preparation was equally 
 decreed. He " was led up into the wilderness to be 
 tempted of the devil? 
 
 We naturally ask, what made this trial neces- 
 sary ? 
 
 Our Lord was now entering upon his ministry ; 
 that ministry which should fulfil the original pro- 
 phecy, and " bruise the serpent's head." The do- 
 minion of Satan had too long prevailed; he had 
 earned the title of " god of this world," " prince 
 of this world;" men were led captive by him at his 
 will. " The Son of God was manifested," that he 
 might break this sway; might " destroy the works of 
 the devil." But Satan, we must believe, was aware 
 of this great purpose. Without doubt he would en- 
 deavour to counteract it. He knew that the " Word 
 was made flesh, and was dwelling among" men, " in 
 form and fashion as a man." And as he had hereto- 
 fore prevailed over flesh and blood, even though 
 made " in the likeness of God, after his image ;" so 
 he might hope to prevail again, and retain the world 
 in his own power. Blessed be God, greater is he 
 that is in us, than he that is in the world ! Jesus 
 showed himself incapable of sin, and invincible by 
 Satan : and so began his ministry as the Saviour of 
 mankind, by proving his superiority over the de- 
 stroyer of mankind. 
 
 Another reason made this temptation necessary. 
 Jesus had taken our nature upon him, not only that 
 he might be able in that nature to offer a satisfaction 
 for our sins; but that having belonged to our nature, 
 and been subject to our trials, he might become a fit 
 and proper example to his followers of complete and 
 
34 MATT. IV. 11 1. 
 
 victorious virtue. Now these, his followers, are ex- 
 posed to the arts and seductions of Satan. He is, 
 emphatically, "our adversary:" "going to and fro 
 upon the earth, seeking whom he may devour." 9 
 We contend not, in our exertion for heaven, 
 " against flesh and blood alone, but against princi- 
 palities, against powers, against the rulers of the 
 darkness of this world, against spiritual wickedness 
 in high places." 1 Temptation "is common to man." 
 Therefore was the " Captain of our salvation made 
 perfect," not without temptation. And having been 
 so tried, and having proved victorious in the conflict, 
 he has left us an example, to " resist the devil, and 
 he will flee from us :" 2 though still an enemy, he is 
 a conquered enemy ; Christ has defeated and dis- 
 armed him ; and now encourages us with the com- 
 fortable reflection, that "we have not an High 
 Priest that cannot be touched with the feeling of 
 our infirmities, but was in all points tempted like as 
 we are ; so that inasmuch as he himself has suffered 
 being tempted, he is able to succour them that are 
 tempted." 3 
 
 May the Lord enable us to go forth against the 
 enemy of our souls, encouraged by his example, and 
 strengthened by his power. 
 
 9 Job i. 6 ; 1 Pet. v. 8. ' Eph. vi. 12. 
 
 2 James iv. 7. 3 Heb. iv. 16; ii. 18. 
 
MATT. IV. IS 25. 35 
 
 LECTURE VIII. 
 
 MINISTRY OF JESUS. 
 CALLING OF SOME OF THE APOSTLES. 
 
 MATT. iv. 1225. 
 
 12. Notv when Jesus had heard that John was cast into 
 prison, he departed into Galilee ; 
 
 13. And leaving Nazareth, he came and dwelt in Caper- 
 naum, which is upon the sea coast, in the borders of Zabulon 
 and Nephthalim ; 
 
 14. That it might he fulfilled which was spoken by Esaias 
 the prophet ,* saying, 
 
 15. The land of Zabulon, and the land of Nephthalim, by 
 the icay of tlie sea, beyond Jordan^ Galilee of the Gentiles;' 1 
 
 16. The people which sat in darkness saw great light; 
 and to them which sat in the region and shadow of death 
 light is sprung up. 
 
 1 7. From that time Jesus began to preach, and to say, 
 Repent : for the kingdom of heaven is at hand. 
 
 Were these heathen, who are thus described as 
 sitting in darkness and the shadow of death ? On 
 the contrary, they were part of that people which 
 
 1 Is. ix. 1. 
 
 2 i. e. bordering on the country of trie Gentiles ; and on that 
 account perhaps more corrupt, more truly a land of darkness, 
 than other parts of Judea. 
 
 D2 
 
36 MATT. IV. 1225. 
 
 God had chosen for himself, who had " much advan- 
 tage every way;" for "unto them were committed 
 the oracles of God." 3 But those who professed to 
 be their teachers, neglected or deceived them : their 
 own corrupt hearts " loved to have it so :" and they 
 were sunk in ignorance and irreligion. And this is 
 represented as darkness: as the region and shadow of 
 death. They are on the verge of destruction ; its 
 very cloud overhangs them ; yet this danger is con- 
 cealed from their eyes, till a light shines upon them, 
 the light of the gospel ; bids them repent, for the 
 kingdom of heaven is at hand ; bids them review 
 their ways, and directs them to " the day star from 
 on high," which God has appointed " to light every 
 man that cometh into the world." 4 
 
 18. And Jesus, walking by the sea of Galilee, saw two 
 brethren, Simon called Peter, and Andrew his brother, cast- 
 ing a net into the sea: for they were fishers. 
 
 19. And he saith unto them, Follow me, and I will make 
 you fishers of men. 
 
 20. And they straightway left their nets and followed 
 him. 
 
 21. And going on from thence, he saw other two brethren, 
 James, the son of Zebedee, and John his brother, in a ship 
 with Zebedee their father, mending their nets ; and he 
 called them. 
 
 22. And they immediately left the ship and their father, 
 and followed him. 
 
 23. And Jesus went about all Galilee, teaching in the 
 synagogues, and preaching the Gospel of the kingdom, and 
 healing all manner of sickness and all manner of disease 
 among the people. 
 
 3 Rom. iii. 2. * John i. 9. 
 
MATT. IV. 1225. 37 
 
 24. And his fame went throughout all Syria: and they 
 brought unto him all sick people that were taken with divers 
 diseases and torments, and those which were possessed with 
 devils, and those which were lunatic, and those that had 
 the palsy ; and he healed them. 
 
 25. And there followed him great multitudes of people 
 from Galilee, and from Decapolis, and from Jerusalem, 
 
 and from Judea, and from beyond Jordan. 
 
 Multitudes, it appears, followed Jesus, attracted 
 by his miracles and his discourses. Out of this crowd 
 he selected, as his disciples, those whom he saw most 
 fit for his purpose. " He called them." And such 
 power of the Holy Ghost accompanied his call, that 
 they immediately obeyed. When the Lord said, 
 Follow me, and I will make you fishers of men, an 
 inward impulse must have attended the outward 
 invitation, without which Simon and Andrew would 
 not have left their nets, or James and John the ship 
 and their father, to enter upon a new and untried 
 vocation. 
 
 We must not, however, suppose, that in this call 
 there was anything so peculiar, as to make it inap- 
 plicable to ourselves. We are not indeed invited, 
 we should not commonly be permitted, to relinquish 
 our respective stations. But with this exception, 
 the same call is made to every one of us. To us the 
 Gospel speaks in the same tone of authority, as that 
 in which Jesus addressed these men of Galilee ; and 
 there he himself commands us, "Follow me." Believe 
 in me, as the true Messiah ; receive me, as sent of 
 God to redeem your souls ; yield yourselves up to me 
 as your Lord ; obey my commandments, and tread hi 
 my steps. Let no present interests delay you ; come, 
 leave all, and follow me. If there is anything sinful 
 
38 MATT. IV. 1235. 
 
 to which you are attached, leave it. If any worldly 
 consideration stands in the way of duty, and prevents 
 your " seeking first the kingdom of God," leave it, 
 as you value your salvation. Such is the language 
 which the gospel of Christ addresses to every living 
 man. 
 
 But surely, it might be argued, there was some- 
 thing peculiar in the choice which selected these 
 apostles out of the great multitudes who attended 
 our Lord. From the many thousand persons in that 
 land, who were of the same age and occupation, 
 these were chosen to receive and to convey the tid- 
 ings of redemption. 
 
 But so are we likewise the subjects of peculiar 
 mercy. It is equally the gift of God's sovereign 
 grace, that we are called by baptism to be his ser- 
 vants ; that the means of grace, and the hope of 
 glory, are set before us. How many millions, how 
 many hundreds of millions are there in the world, to 
 whom the names of Creator, of Redeemer, are 
 unknown ! And " who made us to differ" from 
 these ? 
 
 Still further. Of those who have been baptized 
 in the name of Christ, are there not a fearful num- 
 ber, to whom, as far as we can judge, baptism has 
 been a vain ceremony ? who have never claimed 
 the privilege of their birth ? or even have " denied 
 the Lord that bought them," and, by rejecting his 
 commands, have " put him to an open shame ?" If 
 any of us, then, are in a happier state ; if we have 
 resolutely taken up the Saviour's yoke, and are daily 
 desiring to learn his will, and to be led by his Spirit ; 
 if out of the many that are called, we may hope to 
 
MATT. IV. IS 25. 39 
 
 be among the few that are chosen ; to what shall we 
 attribute this but to God's undeserved mercy towards 
 us ? Whatever holy desires we feel, or good counsel 
 we follow, or just works we perform, they all, as 
 we are early taught to acknowledge, 5 " proceed from 
 God :" and whoever has been blessed by the influence 
 of the Holy Ghost, in putting " a new heart and a 
 right spirit" within him, will join with St. Paul in 
 saying, " By the grace of God I am what I am ;" 
 whoever has " mortified the flesh, with the affections 
 and lusts," and " set his affections on things above," 
 has " ceased to do evil, and learnt to do well," in 
 obedience to his Saviour's precepts will confess, nay 
 thankfully avow, " yet not I, but the grace of God 
 that was with me." 
 
 To him then ascribe the glory. " As it is written, 
 He that glorieth, let him glory in the Lord/' Every 
 recollection of mercies received must have the effect 
 of humbling us, when we compare what has been 
 done for us with the poor return we have made. 
 How justly may we say with David, " Who are we, 
 O Lord God, and what is our father's house, that 
 thou hast brought us hitherto?" 6 May the same 
 grace make us sensible of the distinguishing mercy 
 shown towards us, and enable us to walk more and 
 more worthily of the vocation wherewith we have 
 been called. 
 
 5 Second Collect for Evening Prayer. 
 
 6 See 2 Sam. vii. 18. 
 
40 MATT. V. 15. 
 
 LECTURE IX. 
 
 THE BLESSINGS OF THE HUMBLE, THE PENITENT, 
 AND THE MEEK. 
 
 MATT. v. 1 5. 
 
 1. And seeing the multitudes, he went up into a moun- 
 tain ; and when he was set, his disciples came unto him : 
 
 The discourse which our Lord delivered on this 
 occasion requires our most serious attention. He 
 unfolds in it the character which is acceptable to 
 God. And he exposes the false opinions which pre- 
 vailed generally amongst the Jews, and the corrup- 
 tions of their religion through the erroneous teach- 
 ing of the Scribes and Pharisees. He spoke from a 
 mountain, or elevated spot, that as many as possible 
 might surround him and listen. But there is a 
 higher elevation from which he speaks to all : he 
 speaks from heaven : though once, that the inhabit- 
 ants of the earth might better hear, he descended 
 from his heavenly abode to instruct the ignorance of 
 the world, to reclaim its wickedness, and guide it 
 into righteousness and truth. 
 
 Let us then turn a deaf ear to the opinions of the 
 world, which have not yet been brought into con- 
 6 
 
MATT. V. 15. 41 
 
 formity with the opinions of Christ. Let us consider 
 that " we are all here present before God," to hear 
 the truths which he has sanctioned ; to hear, upon 
 the most important of all concerns, the declarations 
 of a judgment which can neither deceive nor be de- 
 ceived. 
 
 2. And he opened his mouth and taught them saying, 
 
 3. Blessed are the poor in spirit : for theirs is the king- 
 dom of heaven* 
 
 4. Blessed are they that mourn : for they shall he com- 
 forted. 
 
 5. Blessed are the meek : for they shall inherit the earth. 
 
 These three characters are quite distinct. But 
 the spirit that belongs to them all is so similar that 
 they may be considered together. The man poor in 
 spirit is the man who sees his need of divine mercy : 
 who trembles at the distance bet ween him self and the 
 law of God ; whose language is that of David, " Enter 
 not into judgment with thy servant, O Lord, for in 
 thy sight shall no man living be justified." The 
 mourner, is the man who sees and laments his wick- 
 edness ; l and says with the same David, " I acknow- 
 ledge my transgressions, and my sin is ever before 
 me." The meek spirit is shown towards our fellow 
 creatures ; but it springs out of a humble spirit to- 
 wards God. He who feels his own wants, his own 
 short-comings, his own offences, will have too low an 
 opinion of himself to be haughty and overbearing in 
 his deportment towards others. And these are the 
 characters of which our Lord declares that they are 
 
 (XTrAxos TOVS TrevOovvTas rtOeiKtv, dAAa TOUS inrcp a 
 TWV TOVTO Troiowras. Chrysostom. 
 
42 MATT. V. 15. 
 
 blessed ; those are happy who possess them, even 
 though perhaps little understood, little approved, 
 even wondered at by the world around them. 
 
 The poor in spirit are blessed, for theirs is the 
 kingdom of heaven. They are willing to seek it on 
 the terms in which it is offered, " repentance towards 
 God, and faith towards our Lord Jesus Christ," They 
 thankfully receive the atonement which he has made, 
 feeling in themselves that they are burthened with a 
 weight of debt, and have nothing wherewith to pay. 
 The gospel is " glad tidings " to them. If its words 
 were, " He that is without sin amongst you," let him 
 enter into the kingdom of heaven ; it would be no 
 glad tidings, for they " have sinned, and come short 
 of the glory of God." But it brings a message of 
 great joy to them, when it declares, " that if any 
 man sin, we have an advocate with the Father, Jesus 
 Christ the righteous ; and he is the propitiation for 
 our sins." And to this frame of mind is the promise 
 given : " Whosoever shall exalt himself, shall be 
 abased ; but he that shall humble himself, shall be 
 exalted." 2 These humble themselves, for they are 
 poor in spirit ; and they are exalted : for theirs is the 
 kingdom of heaven. 
 
 So likewise they are blessed who mourn : mourn 
 over the transgressions which have separated between 
 them and their God ; mourn over the sinful nature 
 from which their transgressions sprung : whose 
 thoughts are those of the Prodigal, " Father, I have 
 sinned against heaven and before thee, and am no 
 
 Matt, xxiii. 12. 
 
MATT. V, 15. 43 
 
 more worthy to be called thy son." They are blessed, 
 with that consolation which David desired and en- 
 joyed, " Blessed is he whose transgression is forgiven, 
 and whose sin is covered." 3 For the Father against 
 whom he has offended, has sent a message of recon- 
 ciliation : " God was in Christ, reconciling the world 
 unto himself, 4 not imputing their trespasses" to those 
 who repent and turn to him. Those, therefore, who 
 mourn with that " godly sorrow which leadeth unto 
 repentance," are comforted in the assurance, that 
 " Christ has once suffered for sins, the just for the 
 unjust, that he might bring unto God" 5 those who 
 were otherwise " alienated from him by wicked 
 works :" they are cheered when they learn that 
 " God is faithful to forgive their sins, and to 
 cleanse them from all unrighteousness. 5 ' 6 This is 
 the comfort which the penitent need, and this is the 
 comfort which the gospel brings, and therefore the 
 Lord says, Blessed are they that mourn, for they shall 
 be comforted. 
 
 Justly, however, did our Lord say to his disciples 
 concerning the blessings of the gospel, " Not as the 
 world giveth, give I unto you." It would seem 
 strange to the lovers of this world, to speak of the 
 poor in spirit or the mourner as blessed. It would 
 seem no less strange to speak of the meek as inherit- 
 ing the earth : for in a world of which the general 
 character is, that " all seek their own," it might be 
 thought that meekness is more likely to lose than to 
 gain : to miss its share rather than obtain the inherit- 
 
 3 Ps. xxxii. I. * 2 Cor. v. 19. 
 
 5 1 Pet. iii. 18. 6 1 John i. 9. 
 
44 MATT. V. 15. 
 
 ance. Meekness, however, is often found in fact to 
 " have the promise of the life that now is, as well as 
 of that which is to come :" to receive what selfish- 
 ness, rapacity, or arrogance fail to secure. 
 
 But our Lord, in this promise, speaks not of the 
 earth below, but of the heaven above ; here signified 
 by the land of Canaan, the inheritance of the chosen 
 people of God on earth, and typical of the heavenly 
 inheritance prepared for them. This the meek shall 
 inherit: for they have learnt of him, who was " meek 
 and lowly in heart :" they have followed his steps, 
 who " when he was reviled, reviled not again ;" they 
 have " the mind that was in Christ Jesus, doing 
 nothing through strife and vain glory:" and knowing 
 their own un worthiness, they " submit themselves 
 one to another in the fear of God," and " in lowliness 
 of mind reckon others better than themselves." 
 
 These then are the three first characters which 
 the Saviour declares blessed : the HUMBLE, the PENI- 
 TENT, the MEEK. How does our mind conform to 
 his mind in this judgment? That will depend upon 
 the degree in which we have formed our opinion by 
 the light of Scripture. In proportion as we are im- 
 bued with the spirit which is learnt there, we shall 
 perceive that lowliness, self-abasement, and humility 
 are the proper feelings for hearts like ours : and shall 
 pray that with them, as the raiment best becoming 
 our low condition, we may be more and more com- 
 pletely clothed. 
 
MATT. V. 6. 45 
 
 LECTURE X. 
 
 BLESSINGS OF THE PURSUIT OF RIGHTEOUSNESS. 
 MATT. v. 6. 
 
 1. Blessed are they that do hunger and thirst after 
 righteousness ; for they shall Refilled. 
 
 Who are they on whom this blessing is pronounced? 
 For the word righteousness, in Scripture, has more 
 than one signification. It signifies the state of one 
 who is justified in the sight of God. And it also 
 signifies that holy, just, and sober course of life, which 
 God prescribes. 
 
 Our Lord's blessing applies to both these mean- 
 ings. To be at peace with God, must be the basis 
 of all real happiness ; for surely there can be none 
 without it. And in order to be at peace with God, 
 there must be an endeavour to walk in the way 
 which he commands and approves. Therefore, 
 blessed are they that do hunger and thirst after 
 righteousness: whose principal desire and aim it is to 
 acquire that state of heart, and maintain that course 
 of life which is accepted of God. 
 
 Our Lord looks out into the world, and sees that 
 this is not the blessing which men are commonly 
 hungering and thirsting for. It might have been 
 hoped of some who too soon showed the contrary. 
 
46 MATT. V. 6. 
 
 It might have been hoped of that rich young man 
 who came to our Lord, asking him, " Master, what 
 shall I do to inherit eternal life ?" 1 But he quickly 
 proved that the things of this world had more attrac- 
 tion for him. For when Jesus showed him the way 
 of righteousness, he " went away sorrowing." It 
 might have been hoped concerning Herod: for he 
 " often sent for John the Baptist, and heard him 
 gladly." 2 But he also soon showed that the will of 
 Herodias and the favour of those who sat at meat 
 with him weighed more in his mind than righteous- 
 ness. The same might have been thought concern- 
 ing many who followed the Lord Jesus, and saw his 
 works and heard his words. But the contrary was 
 seen, when though they " believed in Jesus, they did 
 not confess him, lest they should be put out of the 
 synagogue." ' 
 
 The Lord knew how quickly the things which 
 they did hunger and thirst after, would pass away. 
 Nothing would remain to the owner of " many pos- 
 sessions :" who can take none of them away when 
 he dieth, neither doth his pomp follow him. Nothing 
 would remain to Herod, but " a fearful looking for 
 of judgment" which shall condemn the ungodly and 
 the sinner. Nothing shall remain to the seekers of 
 this world's favour, who " love the praise of men 
 more than the praise of God." " The world passeth 
 away, and the lust thereof; but he that doeth the will 
 of God, abideth for ever." 4 
 
 This is one reason why the lovers of righteousness 
 are blessed : they have chosen that good part which 
 
 Mark x. 17. 2 Ib. vi. 20. 3 John xii. 42. 
 
 4 Uohnii. 17. 
 
MATT. V. 6. 47 
 
 shall not be taken from them. But there is another. 
 They shall be filed. They, and they alone, have 
 this promise. The lovers of wealth, of honour, of 
 pleasure the lovers of this world in any of its vari- 
 ous forms are never filled ; never so satisfied with 
 what they have as not to covet more, even if they 
 are not disappointed altogether. Of these we might 
 justly pronounce, Unhappy are they ; for they shall 
 not be filled. But they whose first desire is righte- 
 ousness, are not " sent empty away." The promise 
 is made to them : " They shall find the Lord their 
 God, if they seek him with all their heart, and with 
 all their soul." 5 
 
 And the time was now come, when this blessing 
 should be enjoyed. Suppose the case of one in that 
 day, who was eagerly thirsting for the first condition 
 of righteousness, peace with God : inquiring, in 
 the words of the prophet Micah, " Wherewith shall 
 I appear before the Lord, and bow myself before the 
 High God ?" 6 Saying within himself, God indeed 
 " hath showed me what is good," and what he " re- 
 quires of me :" to " do justly, and to love mercy, 
 and to walk humbly with him." But if he were to 
 " enter into judgment with me," could I " answer 
 him to one of a thousand ?" " For what man is he 
 that liveth, and sinneth not ?" 
 
 To one thus inquiring, and thus fearing, and thus 
 seeking after a righteousness which he has not, is the 
 invitation given, " Come unto me, all ye that labour 
 and are heavy laden, and I will give you rest." 7 He 
 hears the offer, made by one who cannot disappoint 
 
 5 Deut. iv. 29. 6 Micah vi. 68. 7 Matt. xi. 28. 
 
48 MATT. V. 6. 
 
 or fail ; an offer confirmed by the gracious assurance 
 that " the Lord hath laid on Him the iniquity of us 
 all ;" 8 an offer grounded upon that " full, and per- 
 fect, and sufficient sacrifice" made for the sins of all 
 men : 9 and thus his desire is filled, his need is satis- 
 fied ; and he experiences a " joy and peace " which 
 nothing else can give to sinful man, when conscious 
 of his sinfulness. 
 
 It is easy to suppose the case of another, hunger- 
 ing after that " righteousness and true holiness" 
 which he knows must belong to all God's children, 
 yet finding " a law in his members warring against 
 the law of his mind, so that when he would do good, 
 evil is present with him." * Suppose him to exclaim 
 in the spirit of the apostle Paul, " Wretched man 
 that I am, who shall deliver me from the body 
 of this death?" The same invitation meets and 
 comforts him : " Come unto me, all ye that are 
 heavy laden, and ye shall find rest unto your souls :" 
 rest, not merely from the guilt and condemnation, 
 but from the power and dominion of sin. For " for 
 this purpose was the Son of God manifested, that he 
 might destroy the works of the devil:" 2 and that 
 they who are contending against the malice of that 
 adversary, may have one through whom they may be 
 " more than conquerors : " made able to " do 
 all things" through his Spirit which dwelleth in 
 them. 
 
 Therefore the Lord declares, Blessed are they that 
 do hunger and thirst after righteousness. The king- 
 
 8 Is. liii. 6. 9 See Heb. xv. 12 14. Rom. vii. 21 25. 
 2 John iii. 8, 
 
MATT. V. 6. 49 
 
 dom of heaven is at hand : " and they shall be filled 
 with all that they desire. 
 
 But it is not for the present world that the desire 
 of righteousness is excited; neither is it in the present 
 world that it can be completely satisfied. Here there 
 is much to disturb it both within and without the 
 man. The corruption that is in the world, makes 
 our life on earth a warfare, even to the end : a war- 
 fare, indeed, of which the success is secure, as long 
 as the exertion is sincere and earnest : but warfare is 
 not rest, nor can imperfection satisfy one who is 
 striving after perfection. Therefore our Lord pro- 
 nounces the lovers of righteousness blessed, because 
 their affections are directed towards a state in which 
 their desire shall have its perfect consummation : are 
 preparing them for a world in which " dwelleth 
 righteousness :" 3 not, as here, for a season, or in a 
 few favoured spots, but where there shall be no more 
 sin. Then shall the lovers of righteousness " shine 
 forth as the sun in the kingdom of their Father ;" 4 
 and the day-spring which enlightens them shall be 
 never overspread with clouds, never overcome by 
 night, but know no going down. 
 
 3 2 Pet. iii. 13. * Ch. xiii. 43. 
 
 E 
 
50 MATT. V. 7, 8. 
 
 , LECTURE XI. 
 
 THE BLESSING OF THE MERCIFUL AND THE PURE 
 IN HEART. 
 
 MATT. v. 7, 8. 
 
 7. Blessed are the merciful; for they shall obtain mercy. 
 
 8. Blessed are the pure in heart ; for they shall see God. 
 
 When the mother of two of the apostles asked of 
 our Lord in their behalf that they might sit, the one 
 on his right hand, and the other on his left, in his 
 kingdom ; he replied, that such a place could only 
 belong to those " for whom it was prepared of the 
 Father." 1 The lowest place in his kingdom, much 
 less the highest, could not be given even to an apos- 
 tle, if he had not the proper features of the Chris- 
 tian character; if, for instance, he had not mercy, 
 and if he had not purity. If he had not purity, he 
 could be little fitted for the presence of Him whose 
 name is Holy, who cannot look upon evil. If he 
 had not mercy, he could not rightly understand his 
 
 1 See ch. xx. 23, &c. 
 
MATT. V. 7, 8. 51 
 
 own condition, his undeservings, or the goodness 
 which had spared him. 
 
 To be merciful, is, first, to be kind, tender-hearted, 
 ready to feel for the wants and distresses of others, 
 and, if possible, to relieve them. And this must be 
 the disposition of every man who has a proper sense 
 of the mercy shown towards himself. Without it, he 
 can be no disciple of the Lord Jesus ; who, " when he 
 was rich, for our sakes became poor, that we through 
 his poverty might be made rich." 2 
 
 Therefore the merciful shall obtain mercy, because 
 they have this same spirit : " the spirit of Christ." 
 As he himself said, " By this shall all men know 
 that ye are my disciples, if ye have love one 
 towards another." 3 " This is my commandment, 
 that ye love one another, as I have loved you. 
 Greater love hath no man than this, that a man lay 
 down his life for his friends." 4 
 
 The mercy however required by the Gospel, pro- 
 ceeds farther. It is to be forgiving, " if a man have 
 a quarrel against any :" to cultivate sentiments the 
 most opposite to those then prevailing in Judea : and 
 instead of hating an enemy, whilst a friend was to be 
 loved, 5 to do good to them that hate us ; to pray for 
 the persecutor and the slanderer : as expressed by 
 St. Paul, and enforced by the proper sanction ; " Let 
 all bitterness, and clamour, and evil speaking, be put 
 away from you, with all malice ; and be ye kind one 
 to another, tender hearted, forgiving one another, 
 even as God for Christ's sake hath forgiven you." 6 
 
 * 2 Cor. viii. 9. 3 John xiii. 35. 4 Ib. xv. 13, 14. 
 
 * See v. 43. 6 Eph. iv. 31. 
 
 E 2 
 
52 MATT. V. 7, 8. 
 
 It is this thought, that he hopes through Christ 
 to be forgiven, which makes the Christian ready to 
 forgive. If a man be severe towards a fellow-creature 
 on account of the small account which he has against 
 him, how can he expect his heavenly Father to ex- 
 cuse him the " ten thousand talents" which he would 
 be found to owe, if God were to reckon with him, 
 and enter into judgment with him ? As our Lord 
 himself explained his precept, " Thou wicked servant, 
 I forgave thee all that debt, because thou desiredst 
 me ; shouldst not thou also have had compassion on 
 thy fellow servant, even as I had compassion on 
 thee?" 7 
 
 So that the unmerciful are disqualified for the 
 favour of God : and the merciful obtain mercy, not 
 merely as a reward for self-denial, and restraint of 
 evil passions, but because they have been brought, 
 through the power of the Holy Ghost, to that state of 
 mind which indicates a right reception of the gospel. 
 " Even as Christ forgave them, so also do they." 8 
 
 And if the quality of mercy is essential to show 
 that a man has drunk of the waters of life, so is purity 
 of heart essential to his admission into the kingdom 
 of heaven. The pure in heart shall see God. It 
 follows, the impure shall not see him ; shall be " shut 
 out for ever from the presence of the Lord, and the 
 glory of his power." " For this is the will of God, 
 even our sanctification." This is his will in our re- 
 demption, in our calling, our baptism, our profession, 
 that his peculiar people should be cleared from all 
 
 7 Ch. xviii. 2335. 8 Col. iii. 13. 
 
MATT. V, 7, 8. 53 
 
 defilement of flesh and spirit, and bring every thought 
 into conformity with the obedience of Christ. In 
 that great and eternal city represented in a vision to 
 St. John, " descending out of heaven from God, and 
 having the glory of God ;" there is no inheritance 
 for the impure and sensual. " There shall in no wise 
 enter into it anything that defileth." 9 " Lord, who 
 shall enter into thy tabernacle, or who shall ascend 
 into thy holy hill? Even he that hath clean hands 
 and a pure heart." 1 Even they "that crucify the 
 flesh with the affection and lusts," and " through the 
 Spirit mortify the deeds of the body." 2 
 
 Those who strive to attain this purity, have a dif- 
 ficult warfare to maintain. They are forced to " keep 
 under their body, and bring it into subjection," that 
 the flesh may be subdued to the spirit, and sin gain 
 no dominion over them. But this they submit to, 
 " purifying their hearts by faith ;" faith bringing 
 the future before their minds with so much clearness 
 as to enable them to look beyond the present world, 
 and live for that which is to come. For the promise 
 is, they shall see God. It is not a promise altoge- 
 ther reserved for another world : for even here God 
 refreshes them with his presence, and encourages 
 them by a consciousness of his favour. But they 
 still look'forward to the time, when the promise shall 
 be literally performed : when a new heaven and a 
 new earth shall be opened to them, for " the first 
 heaven and the first earth shall pass away." 4 And a 
 voice shall be heard from heaven, Behold, the taber- 
 
 9 Rev. xxi. 10, &c. 1 Ps, xxiv. 3. 2 Rom, viii. 13. 
 
 * Rev. xxi. 1. 
 
54 MATT. V. 9. 
 
 nacle of God is with men, and he will dwell with 
 them, and they shall be his people, and God himself 
 shall be with them, and be their God." 5 
 
 LECTURE XII. 
 
 THE PEACE-MAKER. 
 MATT. v. 9. 
 
 9. Blessed are the peacemakers ; for they shall be called 
 the children of God. 
 
 When our Lord said, " I am not come to send 
 peace upon earth, but a sword," x he spoke not of 
 the purpose of the gospel, but of its abuse : he spoke 
 of its effect by means of men's evil passions. But 
 its purpose is peace : and when it is rightly received 
 and practised, its effect will be peace in the individual 
 heart, and peace among mankind. A blessing is here 
 pronounced on those who promote this ; not only, 
 like the meek, bear injuries with patience, or like 
 the merciful, forgive them, but are active in heal- 
 ing disputes and preventing quarrels. To hinder 
 evil, is to do good. Quarrels generate much evil : 
 anger, malice, hatred, spring from them : so that 
 
 3 Rev. xxi. 3. 1 See ch. x. 34. 
 
MATT. V. 9. 55 
 
 whoever prevents or reconciles disagreements, does 
 good by restraining evil. 
 
 To be a peace-maker, a man must be candid and 
 discreet ; ready with that " soft answer which turneth 
 away wrath." 2 Disputes commonly proceed from 
 the unlicensed, unbridled use of the tongue. " A 
 froward man soweth strife ; and a whisperer sepa- 
 rateth chief friends." 3 Things are said by one 
 which had better not be said : and repeated by an- 
 other, which ought not to be repeated. To restrain 
 this license, is to be a peacemaker. "He that co- 
 vereth a transgression, seeketh love ; but he that 
 repeateth a matter, separateth very friends." 4 "A 
 talebearer revealeth secrets; but he that is of a 
 faithful spirit concealeth the matter." 5 Many 
 stories which disturb peace have no foundation. 
 Many things that are not untrue, may yet be pro- 
 perly left untold : charity will rather hide than cir- 
 culate them. The fire which is let alone, will 
 smoulder and be extinguished ; but when stirred, it 
 bursts into a blaze. Many things, too, which ap- 
 pear unwarrantable, may be explained when the 
 circumstances belonging to them are known. The 
 peacemaker keeps this in view, and by that " word 
 in season," which is " good," restrains those who are 
 brethren, those who ought to preserve that union 
 which springs from a common faith and mutual re- 
 sponsibility, from doing wrong to one another. 
 
 2. Further : to be a peacemaker, a man must be a 
 
 2 Proy. xv. I. 3 Ib. xvi. 28. * Ib. xvii. 9. 
 
 5 Ib. xi. 13. 
 
56 MATT. V. 9. 
 
 peace-keeper : and for that purpose he must some- 
 times consent to restrain his own feelings, and disre- 
 gard his own interests. If there is to be concord, 
 there must be forbearance : if there is to be good- 
 will, there must be gentleness and loving kindness : 
 if there is to be reconciliation, there must be con- 
 cession. " A wrathful man stirreth up strife ; but he 
 that is slow to anger appeaseth strife." 6 The axe 
 must be laid to the root of the tree. St. Paul says, 
 " Let nothing be done through strife or vain g'lory ; 
 but in lowliness of mind let each esteem others 
 better than themselves." 7 Thus he prepares the 
 ground for peace, and sows the seeds of peace ; but 
 peace can never flourish upon the soil of pride, or 
 grow from the stock of selfishness ; neither can strife 
 be lopped off, like an unprofitable branch, whilst the 
 root remains unsound. The apostle asked of the 
 Lord Jesus, Lord, how oft shall my brother sin 
 against me, and I forgive him ? Until seven times? 
 Jesus said unto him, I say not unto thee, Until seven 
 times, but until seventy times seven." 8 This required 
 of him self-restraint and forbearance : obliged him 
 to keep his angry passions in subjection. Abraham 
 was a successful peace-maker, when he put an end 
 to the strife which had arisen between his own 
 herdsmen, and the servants of his nephew Lot. 9 But 
 he would not have avoided contention, if he had not 
 been ready to make a sacrifice : if he had asserted 
 his own rights to the full, and shown no disposition 
 to concede. He left to the younger what the elder 
 might have claimed ; and gave up to Lot the well- 
 
 6 Prov. xv. 18. 7 Phil. ii. 3. 
 
 8 Ch. xviii. 21, &c. 9 Gen. xiii. 1-1 1. 
 
MATT. V. 9. , 67 
 
 watered plains of Jordan, content to take for himself 
 the right hand or the left, according as his nephew 
 might be desirous. St. Paul too was a peace-maker 
 between Philemon and the slave who had deserted 
 him. And he also was prepared to make a sacrifice, 
 writing to Philemon, " If he hath wronged thee, or 
 oweth thee ought, put that on mine account ; I, Paul, 
 have written it with mine own hand, I will repay 
 it." 1 
 
 And therefore are the peacemakers called the chil- 
 dren of God, because they have this spirit, this dis- 
 position of love and forbearance which he implants in 
 his children, and in which they bear the likeness of 
 their heavenly Father. For He himself is the great 
 peace-maker. When all mankind were at enmity 
 with him, alienated from him in their minds and 
 practices, he found a way of reconciliation ; and the 
 first announcement of the gospel was " peace on 
 earth, good will towards men." 2 And when " he 
 spared not his own Son, but gave him up for us all," 
 he showed an example of the spirit of the true peace- 
 maker : he showed what those must be, who desire 
 to be " followers of God, as dear children." And 
 blessed are the peace-makers, because they are his 
 children ; born " after his image ;" and therefore 
 are not children only, " but heirs ; heirs of God, and 
 joint heirs with Christ :" 3 a place is prepared for 
 them in that everlasting kingdom, where all is peace, 
 and all is love ; and where the wonder will be, that 
 the trifles which now agitate the heart, and are 
 thought sufficient to disturb the quiet of a neigh- 
 bourhood, or the comfort of a family, could possess 
 
 1 Philemon 18, 19. 2 Luke ii. 14. 3 Rom. viii. 17. 
 
58 MATT. V. 1012. 
 
 the power of distracting souls which are born for 
 eternity. Moses said to his countrymen, as they 
 strove together, " Sirs, ye are brethren : why do ye 
 wrong one towards another ?" 4 And so we might 
 say to all angry and contentious spirits : " Sirs, ye 
 are immortal beings ; why dispute ye about the pe- 
 rishing concerns of this transitory world ?" " Seek ye 
 first the kingdom of God and his righteousness," and 
 all lesser things will vanish before that great object, 
 as the mists of night disappear at the rising of the 
 sun. 
 
 LECTURE XIII. 
 
 PERSECUTION FOR RIGHTEOUSNESS' SAKE. 
 MATT. v. 1012. 
 
 10. Blessed are they which are persecuted for righteous- 
 ness sake : for theirs is the kingdom of heaven. 
 
 When the patriarch Joseph was falsely accused 
 and cast into prison, because he refused to be " par- 
 taker of another's sin, he was persecuted for righte- 
 ousness 9 sake. l So was Micaiah, at the court of king 
 Ahab, when he refused to " declare good unto the 
 king, but what the Lord said unto him, that would 
 
 * Acts vii. 26. * Gen. xxxix. 20. 
 
MATT. V. 1012. 59 
 
 he speak." 2 " And the king said, Take Micaiah, and 
 carry him back unto Amon the governor of the 
 city, and to Joash the king's son ; and say, Thus 
 saith the king, Put this fellow in the prison, and feed 
 him with bread of affliction and with water of afflic- 
 tion, until I come again in peace." 
 
 There are other persecutions for righteousness' 
 sake which the people of God have always been 
 called to bear, and arising out of the same causes ; 
 the reproach, the scorn, the enmity of those who live 
 on different principles. For as " the flesh lusteth 
 against the spirit, and these are contrary one to the 
 other ;" so they who " live after the flesh," are con- 
 trary to those who are " led by the Spirit, and they 
 do not agree together." 3 Our Lord has shown the 
 reason, when he said to his brethren, at that time 
 not believing in him : " The world cannot hate you ; 
 but me it hateth, because I testify of it that the 
 works thereof are evil." 4 So Joseph testified, when 
 he revolted from wickedness : so Micaiah testified, 
 when he foretold Ahab's ruin : so the just man tes- 
 tifies, when he shuns dishonesty and fraud : so the 
 godly man testifies, when he walks in the fear of 
 the Lord : so the temperate man testifies, when he 
 restrains his appetites, and " keeps his body in sub- 
 jection." And against such witnesses for righteous- 
 ness, a feeling often rises from those of a contrary 
 part like that which Ahab avowed against Micaiah, 
 " I hate him, because he prophesies not good con- 
 cerning me, but evil." 
 
 Whatever the sentiments of men towards such 
 may be, they are assured of the favour of God. 
 1 Kings xxii. 1328. 3 See Gal. iv. 29. 4 John vii. 7. 
 
 10 
 
00 MATT. V. 10-12. 
 
 Theirs is the kingdom of heaven. For the sake of 
 this, they resign what is gratifying to our nature, 
 the good word and the good will of others : they 
 show a proof of faith which God will not leave un- 
 noticed or unrecompensed, and they love the praise 
 of God more than the praise of men : and his praise 
 will be theirs, when the favour of all the world be- 
 sides will be of no avail. 
 
 This consolation the Lord has bequeathed to his 
 disciples of every age : for it will be needed in 
 every age. They who " seek first the kingdom of 
 God and his righteousness," will always find much 
 in the world to discourage and oppose them. 
 
 But his apostles and followers in that day, required 
 a still fuller assurance and a brighter hope ; for they 
 would have much more to encounter, and much more 
 to undergo. And to them he says, 
 
 11. Blessed are ye, when men shall revile you, and per- 
 secute you, and shall say all manner of evil against you 
 
 falsely, for my sake. 
 
 12. Rejoice, and be exceeding glad : for great is your 
 reward in heaven : for so persecuted they the prophets 
 which were before you. 
 
 It was thus that in former days the servants of 
 God had been treated. As the parable represents 
 it, 5 " The husbandmen took his servants, and beat 
 one, and killed another, and stoned another." And 
 so he liimself was dealt with ; and warned them, 
 " The disciple is not above his master, nor the ser- 
 vant above his lord. It is enough for the disciple 
 that he be as his master, and the servant as his lord. 
 
 5 Ch. xxi. 35. 
 
MATT. V. 1012. 61 
 
 If they have called the master of the house Beel- 
 zebub, how much more shall they call them of his 
 household ?" 6 By all this they were not to be de- 
 terred. " Fear not them that kill the body, but are 
 not able to kill the soul : but rather fear him which 
 is able to destroy both body and soul in hell." 7 
 
 But farther, instead of fearing, or being deterred ; 
 they were to rejoice, and be exceeding glad : for as 
 their trial, so would be their reward. They should 
 belong to that company described in the book of 
 Revelation ; concerning whom it was asked, " What 
 are these which are arrayed in white robes, and 
 whence came they ? These are they which came 
 out of great tribulation ; and have washed their 
 robes, and made them white in the blood of the 
 Lamb. Therefore are they before the throne of God, 
 and serve him day and night in his temple ; and he 
 that sitteth on the throne shall dwell among them." 8 
 
 Having this encouragement, the apostles went 
 forth " as lambs amongst wolves," and pursued their 
 course with joy, maintaining the faith required of 
 them. When brought before the chief priests and 
 elders, and beaten, and forbidden to " speak at all 
 or teach in the name of Jesus," they " departed from 
 the presence of the council, rejoicing that they were 
 counted worthy to suffer shame for his name." 9 When 
 Paul and Silas had been cruelly scourged by order of 
 the magistrates at Philippi, and thrust into the inner 
 prison, instead of lamenting their hard fate, or com- 
 plaining of the cause which had brought them to 
 such trials, " at midnight Paul and Silas prayed, and 
 
 6 Ch. x. 24, 25. 7 Ib. 28. 
 
 8 Rev. vii. 13. 9 Actsv. 40, 41. 
 
G2 MATT. V. 1012. 
 
 sang praises unto God ; and the prisoners heard 
 them." 1 They " thought it not strange " that they 
 were tried with this fiery trial ; " but rejoiced, inas- 
 much as they were partakers of Christ's sufferings ; 
 that when his glory should be revealed, they might 
 be glad also with exceeding joy." 2 
 
 This it is, to be guided by the Christian's motto, 
 and to " walk by faith, and not by sight :" 3 to look 
 on all events which come upon us in the way of 
 duty, not as they are profitable or unprofitable now, 
 not as they are agreeable or disagreeable to flesh and 
 blood, not as they affect our present interests or com- 
 forts, but as they bear upon eternity : as they will 
 appear in the light of that day, when whosoever has 
 confessed the Son of God " before men, him will he 
 confess also before his Father which is in heaven." * 
 " What shall it profit a man," to have possessed all 
 the happiness which this world can give him, if in 
 the end it leads to everlasting misery ? What shall 
 it disturb a man, though he lose all which in this 
 world is gratifying, if the end is " fulness of joy, and 
 pleasures for evermore ?" 
 
 The Lord saw this clearly, which we see only 
 " through a glass, darkly :" and therefore he said to 
 those who for his sake were about to suffer reproach, 
 persecution, a life of hardships, and often a death of 
 torment ; Rejoice, and be exceeding glad ; for great 
 is your reward in heaven. The " light affliction 
 which is but for a moment, worketh for you a far 
 more exceeding and eternal weight of glory." 5 
 
 1 Actsxvi. 25. 2 i Pet. iv. 12, 13. 
 
 3 2 Cor. v. 7. 4 Ch. x. 32. 
 
 * 2 Cor. iv. 17. 
 
MATT. V. 1316. G3 
 
 LECTURE XVI. 
 
 THE DISCIPLES OF CHRIST AN EXAMPLE TO THE 
 WORLD. 
 
 MATT. v. 1316. 
 
 13. Ye are the salt of the earth: but if the salt have 
 lost his savour, wherewith shall it be salted ? It is thence- 
 forth good for nothing, but to be cast out, and to be trodden 
 under foot of men. 
 
 Those who on this occasion were immediately 
 around the Lord, were his disciples. The multi- 
 tude who heard him might become so ; but of his 
 disciples he says, Ye are the salt of the earth. In 
 every country, salt is necessary to man. But in the 
 climate of Judea, the products of the earth would 
 be useless without it. And as salt gives to these 
 their value, and makes them salutary and profitable ; 
 so must his disciples be to the inhabitants of the 
 world. They must mix with them, and season them 
 with their own faith and with the habits springing 
 from it, and so keep them from corruption. 
 
 The Jewish people should have been this salt to 
 the nations of the earth. For this purpose, God had 
 chosen them. " Behold," he says, " I have formed 
 this people for myself, that they may show forth my 
 
G4 MATT. V. 13 1C. 
 
 praise." 1 To a certain degree they did so. In the 
 midst of a world that knew not God, they main- 
 tained the record of Him, who " in the beginning 
 created the heaven and the earth." 
 
 But through their faithlessness and wickedness, 
 the salt had lost its savour. St. Paul rebukes them, 
 saying, 2 " Thou which teachest another, teachest 
 thou not thyself? Thou that makest thy boast of 
 the law, through breaking the law dishonourest thou 
 God ? For the name of God is blasphemed among 
 the Gentiles through you," whereas, it ought to have 
 been glorified. Wherewith, then, shall the earth be 
 salted ; how shall it be purified from corruption ; 
 if they who are to preserve it have no virtue remain- 
 ing in them ? Such salt is only fit to be cast out as 
 worthless, and to be trodden underfoot of men : de- 
 serves no better treatment, than is impending over 
 the degenerate inhabitants of Jerusalem and men of 
 
 o 
 
 Judah. 
 
 Another example follows, equally suited to raise 
 the minds of the disciples, by showing them the 
 place they were to occupy, and the duty which de- 
 volved on them. 
 
 14, Ye are the light of the world. A city which is set 
 on an hill cannot be hid. 
 
 Properly speaking, there is but one light of the 
 world, the Lord himself, " the sun of righteousness." 
 They were not that light, but they were to hold up 
 that light, and so draw others to it, that they also 
 might be delivered out of darkness. 
 
 * Isa. xliii. 21. 2 Rom. ii. 21-24. 
 
MATT. V. 1310. 65 
 
 Or they might be compared to a city set on an hill, 
 which cannot be hid ; distinctly visible, so that all be- 
 longing to it is known. If the sun shines brightly 
 upon it, it is seen from afar : if it is overhung with 
 clouds, men miss the object to which they have been 
 accustomed, and a traveller can no longer use it to 
 direct his course. So with those who profess to be 
 disciples of Christ. They cannot be hid. If by their 
 good example they do not show forth the praise of 
 him who called them, they become a dishonour and 
 reproach to the name they bear. For they are set 
 up as a light which men should walk by ; this was 
 the purpose of their calling. 
 
 15. Neither do men light a candle, and put it under a 
 bushel, but on a candlestick; and it giveth light unto all 
 that are in the house. 
 
 16. Let your light so shine before men, that they may see 
 your good works, and glorify your Father which is in 
 heaven. 
 
 A light is kindled, not that it may be concealed 
 under a bed, 2 or covered by a hollow vessel, but that 
 it may furnish useful light to those who have work to 
 do which without it they could not perform. This 
 is an example of that light which was now come into 
 the world, that as many as should look up to it " might 
 not abide in darkness." The apostles were to hold forth 
 that light both in their doctrine and in their practice : 
 and their disciples were to do the same to the end of 
 time ; that " God might be glorified through Jesus 
 Christ " by a faithful and obedient people, " re- 
 deemed from all iniquity, and zealous of good works." 3 
 
 2 As in the parallel passage, Mark iv. 21. 3 Tit. ii. 14. 
 
 F 
 
6 MATT. V. 1316. 
 
 The light of such a people shines before men, and 
 directs them in the course which they themselves 
 should choose and follow. 
 
 Zaccheus, for example, held up a light before 
 his brother publicans, when he openly avowed his 
 repentance, and declared his future resolutions. 4 
 " Behold, Lord, the half of my goods I give to the 
 poor : and if I have taken anything from any one by 
 false accusation, I restore him fourfold." St. Paul 
 speaks of the Thessalonian Christians as setting the 
 same example to all the neighbouring countries ; 
 when " they turned to God from idols to serve the 
 living and true God, and to wait for his Son from 
 heaven," so that " in every place their faith to God- 
 ward was spread abroad," superseding, as it were, the 
 need of the apostle's preaching. 5 St. Peter, in like 
 manner, expects that by the light of her good ex- 
 ample, the believing wife may convey the truth to 
 her unbelieving husband, whilst he " beholds her 
 chaste conversation," and learns by what power it is 
 guided and maintained. 6 
 
 Thus the consistent Christian becomes as salt or as 
 light to the world in which he lives. Were it not 
 for the light which he exhibits, " darkness would 
 cover the earth, and gross darkness the people." 
 Whereas his benevolence relieves ; his meekness 
 tranquillises ; his purity chastens ; his zeal awakens ; 
 his piety edifies ; his prayers draw down a blessing. 
 And the author of all, " the God and Father of 
 lights," is glorified in his faithful servant. 
 
 4 Luke xix. 8< 
 
 5 " So that we need not to speak anything." See 1 Thess. i. 
 710. 6 1 Pet. iii. 2. 
 
MATT. V. 1316. fi7 
 
 Indeed, every one in his own station, whether 
 knowingly or unknowingly, is a light to others; 
 either a light which misleads, or a light which in- 
 structs. Either for good or for evil, EXAMPLE is the 
 guide which a multitude will follow. In the sad 
 account which many will have to render at the great 
 day, the wickedness which by their own bad conduct 
 they have caused in others will be added to the wick- 
 edness which they themselves have practised. Whilst 
 they who walking in the world by faith, not " after the 
 flesh but after the Spirit," have been kept from the evil 
 with which the world abounds, and by their integrity, 
 charity, moderation, purity of life, prove themselves 
 obedient disciples of their Lord, these lead others in 
 the way of righteousness, whilst they " work out their 
 own salvation." And the Lord's words are made good 
 and illustrated ; Men see their good works, and glo- 
 rify their Father which is in heaven. 
 
 F 2 
 
G8 MATT. V. 1720. 
 
 LECTURE XVI. 
 
 THE EXTENT OF CHRISTIAN RIGHTEOUSNESS. 
 MATT. v. 1720. 
 
 1 7. Think not that I am come to destroy the law, or the 
 prophets : I am not come to destroy, but to fulfil. 
 
 18. For verily I say unto you, Till heaven and earth 
 pass, one jot or one tittle^- shall in no wise pass from the 
 law, till all he fulfilled. 
 
 19. Whosoever therefore shall break one of these least 
 commandments, and shall teach men so, he shall be called 
 the least in the kingdom of heaven : but whosoever shall do 
 and teach them, the same shall be called great in the king- 
 dom of heaven. 
 
 Jesus had been now long enough engaged in 
 teaching, that reports concerning him should be 
 spread abroad ; and, doubtless, many things were 
 stated, partly true and partly false. Among them, 
 perhaps, some might affirm that he was come to set 
 aside the law : to introduce a new doctrine which 
 should contradict Moses and the prophets. As was 
 alleged against Stephen afterwards : " This man 
 
 1 Alluding probably to the little strokes or dashes by which 
 the difference was made in Hebrew and Syriac writings between 
 letters almost alike. Lightfoot. 
 
 6 
 
MATT. V. 1720. 69 
 
 ceaseth not to speak blasphemous words against 
 this holy place, and the law." 2 The Lord calls at- 
 tention to the fact, that he was not come to destroy, 
 but to fulfil. The prophecies centered in him: and 
 he did not yield up his spirit as man, till he had ac- 
 complished all things which were written concerning 
 him. 3 From the ceremonial law not one jot or tittle 
 passed, till it had fulfilled its purpose : and from the 
 moral law, prescribing the duty of man, not one jot or 
 one tittle shall ever pass, till heaven and earth pass : as 
 long as the world itself endures. It is the law which 
 God has from the first ordained, that men should 
 walk in it. And so far from the kingdom of Christ 
 being established in opposition to these command- 
 ments, whoever taught and practised them most per- 
 fectly should be called greatest in that kingdom : and 
 he should be called least in the kingdom of heaven, not 
 reckoned worthy of a place in it, who by false teach- 
 ing or bad example encouraged men to break one of 
 the least of them. This the Scribes and Pharisees had 
 done, " making the word of God of none effect through 
 their traditions." Yet they were looked up to, as 
 the strictest teachers: and those who heard our 
 Lord's words would be surprised to learn that his 
 disciples must have a different and a better righte- 
 ousness than theirs. 
 
 20. For I say unto you., That except your righteousness 
 shall exceed the righteousness of the scribes and Pharisees, 
 ye shall in no case enter into the kingdom of heaven. 
 
 Here something is proposed to the Christian, 
 which may lead him to a useful train of self-inquiry, 
 2 Actsvi. 13. 3 Jolmix. 28. 
 
70 MATT. V. 1720. 
 
 Our righteousness must exceed the righteousness of the 
 scribes and Pharisees : must be of a better and purer 
 nature. Let us think, then, what theirs was ; in 
 what it fell short ; in what it was mistaken. 
 
 The Pharisees were very strict in observing the 
 exact letter of the law. They kept the sabbath, for 
 instance, most rigorously. When our Lord's dis- 
 ciples plucked some ears of corn and rubbed them 
 out on that day, they inquired, " Why do your dis- 
 ciples that which is not lawful on the sabbath day ?" 4 
 When the sick and diseased, naturally fearful of 
 losing an opportunity, were brought by their friends 
 on the sabbath to seek cures from our Lord, " the 
 ruler of the synagogue said unto the people, There 
 are six days in which men ought to work : in them 
 therefore come and be healed, and not on the sab- 
 bath-day." 5 
 
 Further, they assumed a great appearance of ho- 
 liness. They " fasted often:" they prayed constantly; 
 even in public, " in the midst of the synagogues, and 
 standing at the corners of the streets." They 
 showed so much reverence for the Scriptures, that 
 sentences from them were embroidered upon their 
 garments, or worn upon their foreheads. 6 They are 
 said never to have passed a day without reading 
 through the decalogue. They were so scrupulous 
 in outward ceremonies, as never to sit down to meat 
 with unwashed hands. 7 They were so strict in 
 giving God his due, as to bring to the sacred trea- 
 sury the tithes even of the meanest herbs of the 
 garden. 8 
 
 4 Luke vi. 1. 5 Luke xiii. 14. 
 
 See Ch. xxiii. v. 7 Ib. xv. 1, ". Ib, xxiii, 23. 
 
MATT. V. 1720. 71 
 
 Such was their righteousness. And let us not 
 suppose that for this righteousness they were blamed. 
 Rather let those take warning who have not even 
 this outward righteousness. They could not be 
 blamed for the strict observance of the sabbath ; for 
 this had been positively required by Moses: and 
 God has uniformly declared his approbation of 
 those who keep the sabbath holy. They could not 
 be blamed for their fasting : for it is a good thing to 
 " bring the body into subjection." Still less could 
 they be blamed for their prayers; for prayer is the 
 chain which connects man with God and earth with 
 heaven. Neither could they be blamed for the ex- 
 actness with which they paid whatever the law re- 
 quired ; indeed our Lord tells them, " This ought ye 
 to have done." 9 
 
 What then, we are ready to ask, what was want- 
 ing to their righteousness ? That was wanting, on 
 which the whole of religion depends. The heart : 
 the heart converted to God ; the right spirit. What 
 they did, was directed by no love of God, no desire 
 of pleasing him, no zeal for his service or glory. It 
 was done in hypocrisy, springing from self-love : 
 done from a desire to be thought highly of among 
 men, to procure to themselves the honour of superior 
 sanctity. " They disfigured their faces, that they 
 might appear unto men to fast." They " sounded a 
 trumpet before them " when they gave their alms ; 
 took care that it should be generally known. They 
 " for a pretence made long prayers." 1 
 
 Such is the reason, why the righteousness of those 
 who are really the servants of God, must " exceed 
 9 Luke xi. 42. J Ch. vi. 2 16. 
 
72 MATT. V, 1720. 
 
 the righteousness of the scribes and Pharisees.*' It 
 must be dictated by the love of God. 
 
 But a further lesson is to be derived from this 
 instructive passage. What shall we think of those 
 who have not even this insufficient and unsatisfac- 
 tory righteousness ? The Pharisees were condemned, 
 because they observed the sabbath for form's sake 
 alone. What will become of those who do not at 
 all " remember the sabbath day, to keep it holy ?" 
 The Pharisees were condemned, because they fasted, 
 not to subdue the flesh and mortify the deeds of the 
 body, but to be admired of men. What will be- 
 come of those who never deny themselves anything, 
 and think it no duty to restrain their appetites ? The 
 Pharisees were condemned, because for a show they 
 made long prayers. What will be the end of those 
 who never pray at all ? 
 
 The heart is so deceitful, that it needs to be con- 
 stantly proved and examined, even in regard to the 
 services and exercises of religion. What carries us 
 to them ? A desire to make a decent appearance in 
 the sight of men ? A desire to quiet conscience by 
 a compliance with the outward form of duty ? Or a 
 desire, inwardly and seriously felt, to praise God, to 
 pray to God, to hear his word, and learn better how 
 to serve him ? That is the only spirit which proves 
 the heart to be really right with God. No mere 
 form of righteousness will avail with him who " trieth 
 the very heart and reins." No lip-service will sa- 
 tisfy him who complained of his people of old, 
 " These people honour me with their lips, while 
 their hearts are far from me." 2 Search and prove 
 2 Ezek, xxix. 13. 
 
MATT. V. 2126. 73 
 
 yourselves : or rather pray with David, " Examine 
 me, O Lord, and prove me," and " see if there be 
 any way of wickedness in me, and lead me in the 
 way everlasting." 
 
 LECTURE XVII. 
 THE DANGER OF INDULGING ANGER 
 
 MATT. v. 2126. 
 
 21. Ye have heard that it was said by them of old time, 
 Thou shalt not kill ; and whosoever shall kill shall be in 
 danger of the judgment : 
 
 22. But I say unto you, That whosoever is angry with 
 his brother without a cause, shall be in danger of the judg- 
 ment ; and whosoever shall say to his brother, Raca? shall 
 be in danger of the council ; but whosoever shall say, Thou 
 
 fool, shall be in danger of hell-fire? 
 
 The disciples had been before told, " Your righte- 
 ousness must exceed the righteousness of the scribes 
 
 1 Raca, a Hebrew word, probably a common term of reproach, 
 representing an empty, worthless person. 
 
 2 " The different courts of justice, and the different kinds of 
 punishment in use among the Jews, are supposed to be referred 
 to in these expressions. By one court, it is said, the criminal was 
 condemned to be beheaded ; this answers to the judgment : by 
 another stoned ; this answers to the council : and by another, 
 
74 MATT. V. 21-26. 
 
 and Pharisees," Our Lord proceeds to instance se- 
 veral particulars. For instance, the commandment 
 said, Thou slialt not kill. And this commandment 
 they enforced. Whosoever shall kill, shall be in 
 danger of the judgment. Of the heinousness of such 
 a crime there was no doubt ; it had been forbidden 
 from the first by the law of God. But it was over- 
 looked by the expounders of that law, that the guilt 
 consists not only in the last and worst act, but in all 
 the steps which lead to it, or in the state of mind 
 which is disposed to it, even though the actual crime 
 may never be committed. The Lord corrects their 
 defective teaching. / say unto you, that whosoever 
 is angry with his brother without a cause, shall be in 
 danger of the judgment. And still worse, if he breaks 
 out into reproachful language, such as tends to inflame 
 passion, and provoke to malice and revenge. These 
 things bring the soul to destruction and perdition. 
 Anger without a cause, violent and insulting words, 
 
 burned in the valley of the son of Hinnom, which was considered 
 as a sort of type or emblem of the fire of hell. In that valley 
 idolaters had been used to burn their children to Moloch ; and 
 after this abominable practice was stopped, the place was by 
 every means rendered as filthy and vile as possible, and a fire was 
 there constantly burning to consume the rubbish carried thither ; 
 and at length, it is reported that it became a place of execution 
 for criminals. Hence, this place being so many ways execrable, 
 it came to be translated to signify the place of the damned, as the 
 most accursed, execrable, and abominable of all places. The word 
 is gehenna ; and is frequently used in the New Testament, and 
 always for hell, or the place of final punishment and misery." 
 Scott, after Mede. " Tempore Christi apparet receptum fuisse 
 loquendi morem, nee fere aliter tune vocatum fuisse infernum, 
 quam gehennam, voce a native sono paululum deflexa." 
 Calvin. 
 
MATT. V. 21 26. 75 
 
 are often the approaches to murder, and always signs 
 of a state of heart most reprehensible in the sight of 
 God. We read in Genesis, 3 that " the Lord had 
 respect unto Abel and his offering : but unto Cain 
 and to his offering he had not respect. And Cain 
 was very wroth, and his countenance fell." At that 
 moment there was in Cain's heart the same spirit 
 which soon afterwards burst out, when " they were 
 in the field, and Cain rose up against Abel his bro- 
 ther, and slew him." Had any outward hindrance 
 checked his hand, the jealous, envious, malicious 
 heart would have equally condemned him ; and it is 
 vain to apply restraint to the one, without correcting 
 the other. There are degrees, no doubt, in the sin- 
 fulness of the angry passions ; so our Lord implies in 
 his allusion to the Jewish courts of law, the council 
 being more serious than the judgment : but no degree 
 of enmity is to be cherished or allowed. 
 
 23. Therefore if thou bring thy gift to the altar, and 
 there rememberest that thy brother hath aught against thee ; 
 
 24. Leave there thy gift before the altar, and go thy way ; 
 Jlrst be reconciled to thy brother, and then come and offer 
 
 thy gift. 
 
 25. Agree with thine adversary quickly, whiles thou art 
 in the way with him ; lest at any time the adversary deliver 
 thee to the judge, and the judge deliver thee to the officer, 
 and thou be cast into prison. 
 
 26. Verily I say unto thee, Thoushalt by no means come 
 out thence, till thou hast paid the uttermost farthing. 
 
 The only way of subduing the evil passions of 
 envy, hatred, and malice, is to repress every hostile 
 
 3 Gen. iv. 5. 
 
76 MATT. V. 21 2G. 
 
 feeling in the first bud. Even acts of religious duty, 
 however needful, are not so urgent as this ; and till 
 this is done, are displeasing rather than acceptable 
 to God. It was an act of duty to bring a gift to the 
 altar ; Moses had commanded, 4 " Three times in a 
 year shall all thy males appear before the Lord thy 
 God in the place which he shall choose ; in the feast 
 of unleavened bread, and in the feast of weeks, and 
 in the feast of tabernacles : and they shall not ap- 
 pear before the Lord empty ; every man shall give 
 as he is able, according to the blessing of the Lord 
 thy God which he hath given thee." This, then, 
 was an appointed, acknowledged duty. But ill-will 
 rankling at the heart would corrupt all : " for if a 
 man love not his brother whom he hath seen, how 
 can he love God whom he hath not seen?" How 
 can he entertain that humble, lowly spirit which befits 
 a sinner in the presence of his judge, a creature in 
 the worship of his Creator, while towards his bre- 
 thren on earth he cherishes a malicious, unrelenting 
 disposition ? 
 
 What then is to be done ? Must the feeling re- 
 main, and excuse the neglect of God ? as is some- 
 times implied in the reasons which men plead for 
 absenting themselves from the church, or from the 
 Lord's table ? The way of duty is very different. 
 First be reconciled to thy brother, and then come and 
 offer thy gift. But be reconciled without delay; 
 common worldly prudence requires us to agree 
 with an adversary quickly ; we know the conse- 
 quences which follow obstinate and persevering 
 
 * Deut. xvi. 16. 
 
MATT. V. 2120. 77 
 
 hostility even in this world ; it often involves men 
 in difficulties from which they endeavour to extri- 
 cate themselves in vain. How much more serious 
 is delay, when every day, during which men cherish 
 an unforgiving temper, increases their condemna- 
 tion before God ? If thou fallest within the verge 
 of his wrath, how shalt thou escape ? Thou hast 
 nothing at all to pay, and yet the uttermost farthing 
 shall be required. Even when man is our adver- 
 sary, prudence warns us to seek a timely recon- 
 ciliation. But it is far more dreadful to remain with 
 God for our adversary : who commands us to " follow 
 peace with all men ;" 5 to " put off anger, wrath, 
 malice:" and to put on kindness, humbleness of 
 mind, meekness, long - suffering : forbearing one 
 another, and forgiving one another, if any man have 
 a quarrel against any : even as Christ forgave you, 
 so also do ye." 6 " For if ye forgive men their tres- 
 passes, your heavenly Father will also forgive you. 
 But if ye forgive not men their trespasses, neither 
 will your Father forgive your trespasses.'' 9 
 
 5 2 Tim. ii. 18. 6 Col. iii.8 13. 
 
 7 Ch. vi. 14, 15. 
 
78 MATT. V. 27-30. 
 
 LECTURE XVIII. 
 
 THE DANGER OF INDULGING EVIL THOUGHTS. 
 MATT. v. 2730. 
 
 27. Ye have heard that it was said by them of old time, 
 Thou shalt not commit adultery. 
 
 28. But I say unto you, that whosoever looketh on a 
 woman to lust after her, hath committed adultery with her 
 already in his heart. 
 
 Another instance is here brought before us, in 
 which our Lord shows the defect of all teaching 
 which does not reach the root of the evil. The sin 
 forbidden here, is the unlawful indulgence of the 
 passions. But the seat of this, as of all sin, is in the 
 heart. " From within, out of the heart of man, pro- 
 ceed evil thoughts, adulteries, fornications." ! Little 
 good therefore is done by merely restraining the out- 
 ward action, while the desire or passion remains. 
 Whoever would preserve his house from fire, must 
 quench the embers before they burst into a flame. 
 Whoever would stop a flowing stream, must trace it 
 to its source, and exhaust the fountain from which it 
 runs. An evil thought is the spark which kindles 
 the raging fire. An impure desire is the source from 
 
 1 Mark vii. 21. 
 5 
 
MATT. V. 2730. 79 
 
 which the torrent flows, which when once it fills the 
 heart can hardly be restrained. There, therefore, 
 must the check be given. We must controul our 
 desires ; we " must make a covenant with our eyes ;" 
 we must abstain from all incentives to sin ; we must 
 avoid all such company as might ensnare us into it : 
 all such places as might furnish a temptation to it. 
 The process may be a painful process, and human 
 nature may rebel ; but it is needful, and must be 
 consented to, at whatever sacrifice ; even though the 
 sin may be as dear to us as a limb is valuable to the 
 body, even though the renouncing it may be like the 
 destruction of a right eye or a right arm. For this 
 is the example set before us in what follows. 
 
 29. And if thy right eye offend thee, (become the cause 
 of thy offending,) pluck it out and cast it from thee : for 
 it is profitable for thee that one of tliy members should 
 perish, and not that thy whole body should be cast into hell. 
 
 30. And if thy right hand offend thee, cut it off and 
 cast it from thee : for it is profitable for thee that one of 
 thy members should perish, and not that thy whole body 
 si to u Id be cast into hell. 
 
 Here the case is supposed, that a sin may have 
 been so long indulged, as to be a sort of second nature; 
 a habit so long practised, as to have become a part of 
 a man's self: a companion may have been so long 
 cherished that to separate from him is like the part- 
 ing with a limb : an evil course may be the means 
 of so much gain, that the loss of it would be a serious 
 privation. Our Lord does not for this reason spare 
 the sin, or the cause of sin ; on the contrary, he 
 affirms that it is profitable for a man to renounce it, 
 
80 MATT. V. 27 30. 
 
 rather than retain it ; for that there is no alternative 
 between the renouncing it, and that "indignation 
 and wrath, tribulation and anguish," revealed against 
 every man "that doeth evil." So a physician does 
 not deny the value of a limb or the pain of losing it ; 
 but he still says, it is profitable for thee to consent to 
 the privation, for life can be preserved on no other 
 terms. 
 
 It was thus that John the Baptist reasoned with 
 Herod, and authoritatively said, " It is not lawful for 
 thee to have thy brother's wife." 2 Herod, we are 
 told, " feared John, knowing that he was a just man 
 and a holy, and observed him : and when he heard 
 him, he did many things, and heard him gladly." 
 There seemed, then, some hope that he might be 
 brought to repentance ; and John urged him to the 
 first step towards repentance ; the putting away one 
 whom he ought never to have taken. It might be 
 like the cutting off a member from the body ; but 
 still it would be profitable ; for if he did not cut it off 
 and cast it from him, he could not escape the ever- 
 lasting destruction of hell. " On account of these 
 things the wrath of God cometh on the children of 
 disobedience." 3 It would be profitable for him, 
 even with the loss of all that in this world was dear- 
 est, to be walking in the way of life eternal, rather 
 than with the possession of every earthly enjoyment 
 to have no hope in death " but a fearful looking for 
 of judgment and fiery indignation," which shall 
 destroy the ungodly and the sinner. So the Ephesians 
 judged. Herod heard the truth, but in vain ; they 
 
 2 Mark vi. 1420. 3 Eph. v. 6. 
 
MATT. V. 2730. 81 
 
 heard it, and acted on it ; for we are told concerning 
 them, 4 that " many of them that believed came, and 
 confessed, and showed their deeds : many of them 
 also which used curious arts brought their books 
 together, and burned them before all men : and they 
 counted the price of them, and found it fifty thousand 
 pieces of silver." 
 
 This is an example of the plucking out the eye, the 
 cutting off the hand. These curious or magic arts 
 were like a hand or an eye to the Ephesian converts. 
 They were their living. But it was profitable for 
 them to enter into life halt and maimed, to enjoy the 
 favour of God though with the loss of earthly goods 
 and gain, rather than after having enjoyed the 
 advantages which this world could give them, to 
 be cast out " for ever from the presence of the 
 Lord and the glory of his power." It is profitable for 
 thee that one of thy members should perish, and not 
 that thy whole body should be cast into hell. 
 
 With these awful words before their eyes, will any 
 dare to plead the strength of habit, or the force of 
 temptation, or the power of example, as an excuse for 
 continuance in known and open sin ? The words of 
 our Lord " set before us life and good, and death 
 and evil :" 5 and exhort us to " choose life," to "mor- 
 tify the deeds of the body," that " we may live." 
 Corrupt nature will put forth many pleas; and these 
 pleas might be listened to, if the danger were less 
 urgent, or the risk less terrible. But there can be 
 no hesitation. We must consent to amputation, or 
 expect death. The wages of allowed sin is death, 
 
 4 Acts xix. 1820. 5 See Deut. xxx. 1520, 
 
 G 
 
82 MATT. V. 3137. 
 
 eternal death. " The righteous shall go into life 
 eternal." " The pure in heart shall see God/' " The 
 merciful shall obtain mercy." But for the adulterer, 
 the reveller, the revengeful, the covetous, " there is 
 no inheritance in the kingdom of Christ and of 
 God." 6 
 
 LECTURE XIX. 
 
 DIVORCEMENTSOLEMNITY OF OATHS. 
 MATT. v. 3137. 
 
 31. It hath been said, Whosoever shall put away his wife, 
 let him give her a writing of divorcement : * 
 
 32. But I say unto you, That whosoever shall put away 
 his wife, saving for the cause of fornication, causeth her to 
 commit adultery : and whosoever shall marry her that is 
 divorced committeth adultery. 
 
 Another case is here specified, in which the allowed 
 practice of the Jewish nation was either a perversion 
 of their law, or altogether contrary to it. Moses 
 had permitted marriage, under certain circumstances, 
 to be dissolved : " suffered a man to write a bill of di- 
 vorcement, and put a wife away." In consequence, 
 divorces on the most frivolous pretences had now 
 become disgracefully frequent. Our Lord corrects 
 this evil by bringing things back to the original re- 
 gulation ; for " in the beginning it was not so." " For 
 
 Gal.v. 21. i Deut. xxiv. 14. 
 
MATT. V. 3137. 83 
 
 from the beginning of the creation God made them 
 male and female :" and ordained that " a man should 
 leave his father and mother and cleave unto his wife, 
 and they twain should be one flesh." 2 Moses had 
 relaxed this law, " for the hardness of their hearts." 
 There had been reasons connected with the Jewish 
 people which made it fit to do so. The Son of God 
 had now appeared to restore that which had been 
 lost, and to rebuild that which was decayed ; to 
 bring in all righteousness. And he uses the authority 
 which he possessed he, to whom all things were 
 delivered of the Father to restrain the liberty which 
 Moses had allowed, and to re-establish the sanctity 
 of marriage, as ordained of God in the time of man's 
 innocency. That innocency, indeed, remained no 
 longer, and it was needful to provide against sin : 
 against the possible case of unfaithfulness. Saving 
 this cause, there can be no lawful grounds of separa- 
 tion between those whom " God hath joined toge- 
 ther." 
 
 33. Again, Ye have heard that it hath been said by them 
 of old time, Thou shalt not forswear thyself, but shalt per- 
 form unto the Lord thine oaths : 
 
 34. But I say unto you, Swear not at all; neither by 
 heaven ; for it is God's throne : 
 
 35. Nor by the earth ; for it is his footstool : neither by 
 Jerusalem ; for it is the city of the great king. 
 
 36. Neither shalt thou swear by thy head, because thou 
 canst not make one hair white or black. 
 
 37. But let your communication be, Yea, yea; Nay, nay: 
 for whatsoever is more than these cometh of evil. 
 
 2 See Mark x. 48. 
 
84 MATT. V. 3137, 
 
 These words expose another error of the scribes, 
 who explained away the third commandment, con- 
 fining it to the letter and neglecting the spirit. They 
 maintained, that as long as the name of God was 
 not actually introduced, the commandment was not 
 broken, provided a man kept clear of perjury. Thus 
 perverting the law, as written in Numbers xxx. 2 : 
 " If a man vow a vow unto the Lord, or swear an 
 oath to bind his soul with a bond ; he shall not break 
 his word, he shall do according to all that proceed- 
 eth out of his mouth." 
 
 Christ sweeps away at once all vain subterfuges ; 
 Swear not at all. Let your communications be plain 
 and simple, yea, yea, nay, nay. 
 
 Because of the strictness of these words, one sect 
 of Christians refuses to employ an oath even for the 
 solemn purposes of a court of justice. Such scru- 
 ples, when sincere, deserve respect ; and certainly 
 we should be able to give good reasons, if we 
 admit a practice which seems contrary to the literal 
 terms of scripture. There are cases, however, when 
 we are led to do so, " comparing spiritual things with 
 spiritual." This appears to be one of such cases. 
 
 Because, first, it was allowed, nay commanded by 
 the law of God himself, that matters should be 
 solemnly settled by an oath taken of the parties. 
 As, for instance, we find an ordinance in Exodus 
 xxii. 10, " If a man deliver unto his neighbour an 
 ass, or an ox, or a sheep, or any beast, to keep ; and 
 it die, or be hurt, or driven away, no man seeing it : 
 Then shall an oath of the Lord be between them 
 both, that he hath not put his hand unto his neigh- 
 
MATT. V. 3137. 85 
 
 bour's goods ; and the owner of it shall accept thereof, 
 and he shall not make it good." 3 
 
 Secondly. Because, under the law, we read fre- 
 quently of oaths being solemnly required and given, 
 by those too who were governed by the especial 
 direction of God ; and this practice is nowhere re- 
 proved, or said to have been followed by the Divine 
 displeasure. Thus Rahab requires of the two spies 
 whom she had concealed in Jericho, " I pray you, 
 swear unto me by the Lord, since I have showed you 
 kindness, that ye will also show kindness unto my fa- 
 ther's house. And the men answered her, Our life for 
 yours, if ye utter not this our business. We will 
 be blameless of this thine oath which thouhast made 
 us swear." 4 Jehoiada receives from the rulers and 
 officers an oath of fidelity to Joash, the rightful heir 
 to the throne, made more sacred by being taken " in 
 the house of the Lord ;" 5 and Nehemiah in the most 
 solemn manner requires an oath of the nobles and 
 priests, that they would not oppress their brethren 
 returned from Babylon. 6 " Then I called the 
 priests," (so he relates it,) " and took an oath of 
 them, that they should do according to this promise. 
 And I shook my lap, and said, So God shake out every 
 man from his house, and from his labour, that per- 
 formeth not this promise : even thus be he shaken 
 out, and emptied. And all the congregation said, 
 Amen, and praised the Lord." 
 
 Further, under the Gospel, St. Paul's own exam- 
 ple proves that the serious invocation of the name of 
 
 3 See also 1 Kings viii. 31. 
 
 4 Josh, ii.12 17. 5 See 2 Kings xi. 4. 6 Neh. v. 12. 
 
 8 
 
86 MATT. V. 3137. 
 
 God is not unlawful. Writing to the Corinthians, 
 he says, " I call God for a record upon rny soul, that 
 to spare you I came not as yet unto Corinth." 7 And 
 again, to the Thessalonians, " Neither at any time 
 used we flattering words, as ye know, nor a cloke 
 of covetousness ; God is witness." 8 
 
 These examples give reason to believe, that our 
 Lord, when he says, Swear not at all; and St. James, 
 when he writes, "Above all, my brethren, swear not :" 9 
 are forbidding that light and wanton use of sacred 
 words which was common amongst the Jews, and is 
 too common among all nations. We conclude that, 
 following the spirit of the Scriptures, we are at 
 liberty without scruple of conscience to comply with 
 those laws of our country, which require us, on cer- 
 tain occasions, to ratify our declarations upon oath. 
 
 Still it is an evil much to be lamented, when such 
 oaths are rashly multiplied, and mixed up with the 
 concerns of trade and commerce and the transac- 
 tions of ordinary life. The grounds on which our 
 Lord condemns the mode of swearing which had 
 become habitual among the Jews, show that an 
 appeal to God is only to be made with great solem- 
 nity antl reverential awe. Let all be on their guard, 
 that they do not acquire habits of expression of the 
 same kind, and introduce sacred words into common 
 discourse, without meaning, perhaps, but, for that 
 very reason, not without profaneness. This cannot 
 be done where the state of mind is safe, because 
 it cannot be done where there is a proper sense of 
 God, and of the soul, and of eternity. 
 
 7 2 Cor. i. 23. 8 i Thess. ii. 5. 9 James, v. 12. 
 
MATT. V. 3842. 87 
 
 If men obey the Christian precept, " Lie not one 
 to another," a bare affirmative, yea, yea, a bare de- 
 nial, nay, nay, would universally satisfy. Any 
 thing beyond this, cometh of evil : cometh of the 
 deceit which is in our hearts, and the falsehood 
 which is in our practices, which make men dis- 
 trustful of one another. 
 
 LECTURE XX. ; 
 
 PATIENCE UNDER INJURIES. 
 MATT. v. 38 42. 
 
 38. Ye have heard that it hath been said, An eye for 
 an eye, and a tooth for a tooth : * 
 
 39. But I say unto you, That ye resist not evil : but 
 whosoever shall smite thee on thy right cheek, turn to him 
 the other also. 
 
 40. And if any man will sue thee at the law, and take 
 away thy coat, let him have thy cloke also. 
 
 41. And whosoever shall compel thee to go a mile, go 
 him twain. 2 
 
 The law of Moses enacted, that " if a man cause 
 a blemish in his neighbour, as he hath done, so shall 
 
 1 Lev. xxiv. 19. See also Exod. xxi. 24, 25. 
 
 2 The officers of public magistrates sometimes did this, pressing 
 into their service the persons whom they met, their horses or 
 carriages, for expedition's sake. 
 
88 MATT. V. 3842. 
 
 it be done to him ; breach for breach, eye for eye, 
 tooth for tooth." This was appointed, not as private 
 vengeance to the injured persons, but as a legal pun- 
 ishment to the offender. Perhaps, however, it was 
 perverted as if to justify a desire of retaliation. If 
 so, the spirit of the Jewish law condemned it no 
 less than the Christian; for it says, " Thou shalt 
 not avenge nor bear any grudge against the children 
 of thy people, but thou shalt love thy neighbour as 
 thyself. I am the Lord." 3 Again, " Say not thou, 
 I will recompense evil ; but wait on the Lord, and 
 he shall save thee." 4 Our Lord, however, takes the 
 opportunity of showing, that the forgiveness, not the 
 prosecution of injuries, must be the character of his 
 disciples : they must rather yield to evil, than resist 
 it ; for " charity beareth all things :" they must 
 rather resign a claim, than urge it to the utmost ; 
 for " charity seeketh not her own :" 5 instead of 
 being sensibly alive to every wrong, and being " over- 
 come of evil," they must " overcome evil with good." 6 
 Instead of its being a duty, as some suppose, to 
 insist upon their rights, and vindicate themselves 
 against all injustice, the duty is rather to submit and 
 yield. If a man strike thee on the right cheek, turn to 
 him the other also : if he assail you with one affront, 
 rather bear a second, than return evil for evil. If 
 a man sue thee at the law, and take away thy coat, 
 rather consent to abide by the loss, and let him have 
 thy cloke also, than begin a strife of which it is im- 
 possible to foresee the end. St. Paul illustrates 
 this, when he reproves the Corinthians for indulging 
 3 Lev. xix. 18. 4 Prov.xx. 22. - 
 
 5 1 Cor.xiii. 57. 6 Rom. xii. 21. 
 
MATT. V. 3842. 89 
 
 in litigious habits, and so acting in the spirit of the 
 world. " Now, therefore, there is utterly a fault 
 among you, because ye go to law one with another. 
 Why do ye not rather take wrong ? Why do ye 
 not rather suffer yourselves to be defrauded ?" 7 
 
 Such is the general rule. Public justice, public 
 duty, and, in many cases, important private interests, 
 must of course make exceptions to the letter of pre- 
 cepts like these. Christ himself appealed to the 
 law, against the injustice with which he was smitten : 
 " One of the officers which stood by struck Jesus 
 with the palm of his hand, saying, Answerest thou 
 the high priest so ? Jesus answered him, If I have 
 spoken evil, bear witness of the evil : but if well, 
 why smitest thou me ?" 8 And St. Paul thought it 
 not inconsistent with his Christian patience to ask, 
 " Is it lawful for you to scourge a man that is a 
 Roman, and uncondemned ?" 9 If by proper means 
 we can prevent another from doing wrong and com- 
 mitting injury, this becomes our duty, as much as it 
 is our duty in other cases to submit to a wrong done. 
 By the ordinance of God himself, when Christians 
 are collected together in a settled community, the 
 magistrate is appointed as a " terror to evil workers :" 
 and " he beareth not the sword in vain ; for he is 
 the minister of God, a revenger to execute wrath upon 
 him that doeth evil." l 
 
 So likewise with respect to another and a different 
 precept which follows. 
 
 42. Give to him that asketh thee, and from him that 
 would borrow of thee turn not thou away. 
 
 1 Cor. vi. 7, 8. 8 John xviii. 22. 
 
 9 Acts xxii. 25. l Rom. xiii. 1 4. 
 
90 MATT. V. 3842. 
 
 This is a general exhortation to a charitable spirit 
 and a liberal practice ; but does not supersede dis- 
 cretion or discrimination. Literally followed, it 
 would destroy first the morals, and then the welfare 
 of the whole community. But St. Paul has pre- 
 scribed the limits within which it should be prac- 
 tised, when he lays down a general maxim, con- 
 demning those who would abuse the liberality of 
 their neighbour, that " every man shall eat his own 
 bread ;" and that " if any will not work, neither 
 shall he eat." 2 The divine ordinance is, that every 
 man should be maintained by his own industry, and 
 not depend upon the industry of others. If in the 
 course of providence, a man's own industry should 
 fail to support him, then the precept comes into 
 operation, Give to him that asketh thee, and from him 
 that would borrow of thee, turn not tfiou away. 
 
 Why, then, we might ask, are such strong ex- 
 pressions used, if they are not to be followed in the 
 letter but in the spirit only ? 
 
 On the same principle as when a branch is bent 
 strongly in one direction, we bend it as strongly in 
 another, in order that it may be brought into that 
 middle way which we intend it to retain. The na- 
 tural disposition tends to revenge, to retaliation, to 
 selfishness, to covetousness ; and it is to be turned 
 to submission, to forgiveness, to charity, to liberality, 
 by setting before us, in striking instances, the conduct 
 which is agreeable to our heavenly Father. There 
 is little danger of our erring on the side of conces- 
 sion ; little danger of our becoming too bountiful, 
 2 2 Thess. iii. 1012. 
 
MATT. V. 3842. 91 
 
 too ready to part with our own for the use of others. 
 It is certain, that expressions strong like these 
 resist not evil : let thy cloke be taken from thee : yield 
 to those who compel thee unjustly : give to him that 
 asketh thee expressions like these would not be used, 
 if the danger were not the other way, if our na- 
 tural course would not take a very different direction, 
 and lead us to be too impatient when suffering wrong- 
 fully, too eager to seek compensation, too tenacious 
 in maintaining supposed rights, and too apt to look 
 about for reasons, why we should refuse to "give to 
 him that asketh" 
 
 Even when the natural disposition is controlled 
 by divine grace, and the angry and selfish passions are 
 kept in subjection ; we shall find need for constant 
 circumspection and earnest prayer, that our spirit 
 may be " peaceable, full of mercy and good fruits :" 
 that our practice may be in conformity with the 
 royal law, " Whatsoever ye would that men should 
 do unto you, even so do unto them." 3 
 
 3 Ch. vii. 12. 
 
02 MATT. V. 4348. 
 
 LECTURE XXI. 
 
 
 
 FORGIVENESS OF ENEMIES REQUIRED IN 
 CHRISTIANS. 
 
 MATT. v. 4348. 
 
 43. Ye have heard that it hath been said, Thou shalt 
 love thy neighbour, and hate thine enemy. 
 
 44. But I say unto you, Love your enemies, bless them 
 that curse you. do good to them that hate you, and pray 
 for them which despite/ally use you, and persecute you: 
 
 45. That ye may be the children of your Father which 
 is in heaven : for he maketh his sun to rise on the evil and 
 on the good, and sendeth rain on the just and on the unjust. 
 
 The words, thou shalt love thy neighbour as thy- 
 self, are found in Leviticus xix. J8. It would have 
 been strange indeed, if the second clause, thou shalt 
 hate thine enemy > had made a part of any general 
 law proceeding from God. How little then were 
 the scribes and Pharisees to be trusted, who thus 
 perverted divine truth by their traditions ! How 
 truly were they called, " blind guides !" 
 
 But I say unto you, love your enemies. This 
 too is required in the Old Testament. " If thou 
 meet thine enemy's ox or his ass going astray, thou 
 shalt surely bring it back to him again." * Our 
 
 i Ex. xxiii. 4, 5. 
 
MATT. V. 4348. 93 
 
 Lord points it out as the characteristic duty of his 
 religion. He came not to destroy the moral rules 
 which had been before laid down : but he restores 
 the most important precepts of the law of Moses, 
 which the Pharisees had either perverted, or kept 
 out of view. He himself set the first example of 
 the spirit which he here prescribes, when he prayed 
 in behalf of those who had hurried him to execution, 
 " Father, forgive them, for they know not what they 
 do." 2 His disciple Stephen followed him with a 
 similar petition, " Lord, lay not this sin to their 
 charge." 3 
 
 It may be asked, perhaps, how can we comply 
 with this precept ? To love our friends is easy : 
 but to love our enemies is unnatural. The answer 
 is, that we must take means with ourselves to over- 
 come the feelings of dislike, or the impulse of pas- 
 sion. We must not dwell upon the malice which 
 others have shown : we must not make it the sub- 
 ject of discourse and complaint. We must call to 
 mind all the excuses that may be found for them. 
 We must, above all, pray for a forgiving spirit : 
 pray that a sense of God's mercy, and of the good- 
 ness of Christ, may be so fixed and rooted in our 
 hearts, that they may expand in love to all man- 
 kind. Thus ye may be the children of your Father 
 which isin heaven. His children, renewed after his like- 
 ness. For this is the way in which God acts towards 
 men; and therefore the way in which men ought to 
 act towards one another. God sends the blessings 
 of his providence upon all ; upon the just and the un- 
 just : upon those that serve him, and those that 
 2 Luke xxiii. 34. 3 Acts vii. 60. 
 
94 MATT. V. 4348. 
 
 serve him not. We have daily experience that he 
 does. For what a spectacle is this world ! In arms 
 against God, their righteous governor ; refusing his 
 laws, opposing his dominion. Even in a country 
 like ours, so particularly enjoying the means of grace, 
 how small is the number of those who really live to 
 his glory ! Every trifle amuses, employs, engages 
 them, and God is forgotten. Worse still, he is defied : 
 defied by open sin ; by cursing ; by blasphemy ; by 
 transgression of his laws. Yet God, though " strong," 
 is " patient ;" though " provoked every day," he 
 does not bring down that vengeance upon his enemies 
 which they incur, or even call down upon them- 
 selves. He bears long with them : so long indeed, 
 that men are emboldened to continue in their wick- 
 edness, instead of profiting by that mercy and long- 
 suffering, which ought to lead them to repentance. 
 " Sentence against an evil work is not executed 
 speedily." He " is not willing that any should 
 perish:" and therefore lie makes his sun to shine 
 upon the evil and upon the good, and sendeth rain 
 upon the just and on the unjust. This thought 
 should incline all Christians to bless those that per- 
 secute them, to pray for those who despitefully use 
 them. A blessing often accompanies such a spirit 
 of meekness : as was signally exemplified on an oc- 
 casion which deserves to be recorded, when the 
 simple prayer of a negro slave for his master, which 
 the master unexpectedly overheard, was the means 
 of converting his heart " from the power of Satan 
 unto God." 
 
 In all this, however, nothing unreasonable is re- 
 quired : we are not expected to cherish sentiments 
 
MATT. V. 4848. 95 
 
 which it is impossible we should command. The 
 natural inclination of man would lead him to " re- 
 compense evil for evil." Against this the divine 
 injunction is directed, and demands, that we " over- 
 come evil with good." We are not enjoined to 
 seek out our enemies as our chief companions ; 
 but to be benevolent, instead of revengeful, towards 
 them. 
 
 For such, again, is the example set before us for 
 imitation. Our Father which is in heaven maketh 
 his sun to rise upon the evil and upon the good, and 
 sendeth rain upon the just and on the unjust : he 
 bestows his common and ordinary blessings upon all 
 alike. But for his faithful servants, for the good, 
 the just, he does this, and more also ; he has a 
 greater treasure of mercies in store for them : for 
 the promise is, " If any man love me, he will keep 
 my words : and my Father will love him, and we 
 will come unto him, and make our abode with him." 4 
 So the Christian loves all men, " honours all men," 
 as the creatures of his God, " made in his own 
 image ;" but this does not hinder his especially loving 
 those who are united to him by the peculiar ties of 
 kindred, obligation, similar sentiments, or reciprocal 
 affection. 
 
 46. For if ye love them which love you, what reward have 
 ye f Do not even the publicans the same ? 
 
 47. And if ye salute your brethren only, what do ye more 
 than others ? Do not even the publicans so ? 
 
 48. Be ye therefore perfect, even as your Father which is 
 in heaven is perfect, 
 
 * John xiv. 23. 
 
96 MATT. V. 4348. 
 
 This passage indisputably requires, that the sin- 
 cere and earnest servants of Christ should be known 
 from others by a different course of conduct. The 
 publicans those who professed nothing, and of whom 
 nothing was expected, are ready to assist and 
 benefit their friends and relations. And if the dis- 
 ciples of Christ were to do nothing more, for what 
 purpose are they called, and justified, and sancti- 
 fied ? What proof is there that they have " put off 
 the old man, and been renewed in the spirit of their 
 mind?" 
 
 We are here reminded, how dangerous it is to 
 make common practice a rule for ourselves. When 
 the question is asked, What do ye more than others f 
 nature is ready to reply, What should we do more 
 than others ? But, evidently, more is expected. 
 The laws of the master must be the rules of the 
 master's family ; not those which may be observed 
 elsewhere. " Be ye holy, as he who hath called you 
 is holy ;" be ye patient, as he is patient ; be ye mer- 
 ciful, as he is merciful. So ye may prove yourselves 
 the children of your Father which is in heaven. The 
 child is to do more in obedience to the father than 
 strangers ; he is to be more active in service, more 
 devoted in love. If we are no better than " the 
 children of this world " in our character and con- 
 duct, we shall be no better in our everlasting con- 
 dition. If we expect to rise beyond others in glory, 
 we must go beyond others here on earth in obe- 
 dience Nay, we are to be perfect, even as our Fa- 
 ther which is in heaven is perfect. We are to set 
 before us this example of supreme excellence ; we 
 are to " be followers of God, *as his dear children ;" 
 
MATT. V. 4848. 97 
 
 to be as merciful, as forgiving, as desirous to benefit 
 others, as God himself is, the author of all good 
 things. 
 
 This is what we are required to do. Yet how 
 prone are our hearts to act otherwise ! Even the 
 apostles were willing to draw down " fire from 
 heaven" against their adversaries, till their Lord 
 warned them, " Ye know not what spirit ye are of." 5 
 Learn, therefore, to pass by in silence reproachful 
 language, instead of rendering " railing for railing ;" 
 try to forget insults and evil falsely spoken, instead 
 of cherishing the injury in your minds. Aspire 
 after the praise which belonged to a great man of 
 former times, concerning whom it was currently 
 said, that whoever desired to receive a benefit from 
 him, might become sure of it by first doing him an 
 injury. 
 
 Divine grace alone can enable us to maintain this 
 exalted temper. Implore the aid of the Holy Spirit, 
 that ye may " walk as Christ walked ;" may show 
 that kindness, that forgiveness towards others, which 
 he has shown towards you, and which all desire 
 and hope to find when standing before the judgment- 
 seat of God. 
 
 5 Luke ix. 54, &c. 
 
 I] 
 
98 MATT. VI. 1 G. 
 
 LECTURE XXII. 
 
 HYPOCRISY IN ALMSGIVING AND PRAYER. 
 
 MATT. vi. 1 6. 
 
 1. Take heed that ye do not your alms before men, to be 
 seen of them : otherwise ye have no reward of your Father 
 which is in heaven. 
 
 2. Therefore when thou doest thine alms, do not sound a 
 trumpet before thee, as the hypocrites do in the synagogues 
 and in the streets, that they may have glory of men. Verily 
 I say unto you, They have their reward. 
 
 3. But when thou doest alms, let not thy left hand know 
 what thy right hand doeth : 
 
 4. That thine alms may be in secret : and thy Fattier 
 which seeth in secret himself shall reward thee openly. 
 
 These words expose further the hypocrisy of 
 those who were admired in that day as patterns of 
 righteousness. Their object was, to have the praise 
 of men : and as almsgiving is naturally popular, and 
 commands applause, they would argue, that meaning 
 to be well spoken of, they must be ready to distri- 
 bute ; but, at the same time, contrive that what they 
 gave should be no secret, otherwise they would lose 
 the return which they were seeking. Therefore, 
 8 
 
MATT. VI. 16. 99 
 
 said our Lord, the hypocrites sound a trumpet before 
 them in the synagogues and in the streets, that they 
 may be seen of men. 
 
 Now how will the Christian feel in this matter ? 
 The words of St. John will be an actuating principle 
 within him : " Whoso hath this world's good, and 
 seeth his brother have need, and shutteth up his 
 bowels of compassion from him, how dwelleth the 
 love of God in him ?" 1 Therefore he will make it 
 a regular part of his expenditure, to give, according 
 to his ability, in whatever way he deems most really 
 beneficial to his fellow-creatures. But this will not 
 be blazoned abroad. Few will be aware of it. His 
 left hand will not know what his right hand doeth. 
 His concern is not with man, but with God : who 
 alone will see that he holds himself as a steward who 
 must give account of the talents entrusted to him, 
 and that the only reward he looks for, is the favour 
 of his Father which seeth in secret. 
 
 At the same time, there may be proper seasons 
 and fit occasions, when a Christian's liberality should 
 be public and seen of men. He is to be a pattern of 
 good works, that others may imitate them. All de- 
 pends upon the intention. If the object is present ap- 
 plause, present applause will be the sole reward. If 
 the object is the glory of God, the charity will be 
 either public or private, according as God is likely 
 to be glorified by it most successfully. Just as in 
 prayer, of which our Lord proceeds to speak. If it 
 is sincere, it will not be ostentatious. Yet Daniel 
 is not blamed, but praised, though he made what 
 may be called an ostentatious prayer, a prayer which 
 1 1 John iii. 17. 
 
 H 2 
 
100 MATT. VI. 1 G. 
 
 might be seen of men : when in defiance of the 
 impious decree which forbade him, " he went into 
 his house; and his windows being open in his 
 chamber towards Jerusalem, he kneeled upon his 
 knees three times a day, and prayed and gave thanks 
 before his God, as he did aforetime." 2 In his case 
 this was as much his duty, as it was the duty of 
 the Pharisees to avoid the hypocritical practice 
 which Jesus here condemns. 
 
 5. And when thou prayest, thou shalt not be as the hy- 
 pocrites are ; for they love to pray standing in the syna- 
 gogues and in the corners of the streets, that they may be 
 seen of men. Verily I say unto you, They have their re- 
 ward. 
 
 6. But thou, when thou prayest, enter into thy closet, 
 and when thou hast shut thy door, pray to thy Father which 
 is in secret ; and thy Father which seeth in secret shall re- 
 ward thee openly. 
 
 The hypocrisy which is here exposed, though still 
 common in Eastern countries, is so unlike the man- 
 ners of our time and nation, that we might seem to 
 be in no danger of a like error. Consider, however, 
 what the error is. It is the performance of religious 
 duties for the sake of appearances, and not from a 
 feeling of religion. It is the doing that to be seen of 
 men, which ought to be done from piety towards 
 God. And is there no reason amongst ourselves, to 
 fear that the attendance of some persons at church, 
 or at the holy table, arises from a like impure mo- 
 tive ? is rather a compliance with custom, than an 
 exercise of devotion ? a mode of maintaining de- 
 
 2 Dan. vi. 10. 
 
MATT. VI. 16. 101 
 
 cent respectability, rather than of satisfying the de- 
 sire of piety and faith ? Thus much is certain. The 
 stated and ceremonial worship of the Church is less 
 to be depended on as a proof of the truly spiritual 
 mind, than the secret prayer of the private chamber. 
 It is no disparagement to either, to say that religious 
 feeling will not be satisfied with one without the 
 other. It will not be satisfied without the public 
 worship of God. David, our teacher in devotion, has 
 exclaimed, 3 " How amiable are thy tabernacles, O 
 Lord of hosts ! My soul longeth, yea even fainteth 
 for the courts of the Lord : my heart and my flesh 
 crieth out for the living God." But the same David 
 has also said, " Commune with your own heart upon 
 your bed, and be still." 4 " My voice shalt thou hear 
 in the morning, Lord : in the morning will I di- 
 rect my prayer unto thee, and will look up." 5 
 " Evening, and morning, and at noon, will I pray, 
 and cry aloud, and he shall hear my voice." 6 That 
 spiritual aid by which we may be strengthened, and 
 overcome our besetting sins : those mercies which 
 are most needful to ourselves and our families : the 
 blessings of Providence and of grace which we indi- 
 vidually need, these must be sought in private 
 prayer. We cannot be so alone, but God is with us ; 
 we cannot whisper so gently, but he heareth us ; we 
 cannot pray so imperfectly, but he will answer us. 
 He seeth in secret, and he rewardeth openly. So he 
 rewarded Hannah, the mother of Samuel. 7 She was 
 " in bitterness of soul, and prayed unto the Lord, 
 and wept sore ;" " she spake in her heart : only her 
 
 3 Ps. Ixxxiv. 13. * Ps. iv. 4. 
 
 5 Ps. v. 3. 6 Ps. Iv. 17. '1 Sam. i. 10, 
 
102 MATT. VI. 16. 
 
 lips moved : but her voice was not heard." Not 
 heard of men : but not unheard of God : and the 
 " God of Israel granted the petition that she asked 
 of him." So likewise was Cornelius rewarded, openly 
 rewarded, as the first Gentile to whom the Gospel 
 was made known. He had shut his door against 
 the world and its cares, and prayed to his Father who 
 is in secret. As he explained to Peter the reason 
 why he had sent for him to Joppa, 8 " Four days ago, 
 I was fasting unto this hour ; and at the ninth hour 
 I prayed in mine house, and, behold a man stood be- 
 fore me in bright clothing, and said, Cornelius, thy 
 prayer is heard, and thine alms are had in remem- 
 brance before God." 
 
 Thus Hannah and Cornelius experienced that " the 
 eyes of the Lord are over the righteous, and his ears 
 open unto their prayers." A still greater encourage- 
 ment is granted to the believer in Christ Jesus, to 
 whom belongs the privilege that he should be called 
 a child of God ; 9 who has " received the spirit of 
 adoption, whereby we cry, Abba, Father ;" l con- 
 cerning whom the Lord declared, " I ascend unto my 
 Father and your Father, and to my God and your 
 God :" 2 and again, " I say not unto you, that I will 
 pray the Father for you ; for the Father himself 
 loveth you, because ye have loved me, and have be- 
 lieved that I came out from God." 
 
 " Having, therefore, such exceeding great and 
 precious promises," we " come boldly to the throne 
 of grace," " and in every thing by prayer and sup- 
 plication make our requests known unto God." We 
 
 8 Acts x. 30. See 1 John iii. 1 . 
 
 1 Rom. viii. 15, 2 John xx. 17* Ib< xvi. 26. 
 
MATT. VI. 715. JOS 
 
 enter into our closet, and when we have shut the door, 
 we pray to our Father which is in heaven. 
 
 LECTURE XXIII. 
 PRAYER. 
 
 MATT. vi. 7 15. 
 
 7. But when ye pray, use not vain repetitions, as the 
 heathen do : for they think that they shall be heard for their 
 much speaking. 
 
 8. Be not ye therefore like unto them : for your Father 
 hnoweth what things ye have need of, before ye ask him. 
 
 This is the thought which should always be present 
 to our minds in prayer. What we are required 
 to express, is not our wants, but our desires. Our 
 heavenly Father hnoweth what things we have need of 
 before we ask him. Mere repetition is not here for- 
 bidden ; for repetition is consistent with earnestness, 
 and a natural result of earnestness. Our blessed Lord 
 himself in the season of his agony at Gethsemane, 
 "prayed the third time, saying the same words." 1 
 Importunity, or perseverance in prayer is specially 
 inculcated in the parable which represents the unjust 
 judge as overcome by the urgent entreaty of the 
 suitor who claimed redress from him. 2 The error 
 
 1 Ch. xxvi. 44* * Luke xviiL 1. &c. 
 
104 MATT. VI. 7 15. 
 
 against which we are warned is a vain repetition : as 
 if much speaking, the mere utterance of words could 
 be acceptable to God. As if, for instance, it would 
 be a service pleasing to him, to fix a certain number 
 of times for repeating a certain form of prayer, to 
 count these times by artificial means, lest there 
 should be one too many, or one too few, and when 
 the tale was completed to consider the task as done, 
 and the work of prayer performed. He was a pro- 
 phet indeed who could foresee the need of guarding 
 his disciples against such vanities. And it is hum- 
 bling to think that his words have rather proved a 
 testimony to condemn, than a warning to preserve ; 
 that they are few who " worship God in spirit and 
 in truth," compared with those whose worship is 
 mere form and ceremony, and whose prayers may be 
 justly censured as vain repetitions. 
 
 He, however, who has taught us what to avoid, has 
 also taught us what to imitate : and has left us an 
 example of the kind of prayer which God approves 
 and will graciously receive. 
 
 9. After this manner therefore pray ye : Our Father 
 which art in heaven, Hallowed be thy name. 
 
 10. Thy kingdom come. Thy will be done in earth as it 
 is in heaven. 
 
 1 1 . Give tts this day our daily bread. 
 
 12. And forgive us our debts, as we forgive our debtors. 
 
 13. And lead us not into temptation, but deliver us from 
 evil: For thine is the kingdom, and the power, and the glory, 
 for ever. Amen. 
 
 14. For if ye forgive men their trespasses, your heavenly 
 Father will also forgive you : 
 
MATT. VI. 715. 105 
 
 15. But ij ye forgive not men their trespasses, neither 
 will your Father forgive your trespasses. 
 
 For if a man harbours malice in his heart against 
 his brother, refuses to forgive him his trespasses 
 whilst he seeks that his own may be forgiven, his 
 prayer will be of no avail. He has not the spirit to 
 which mercy can be shown. Like the impure vessel 
 which taints the purest water, the revengeful, un- 
 charitable heart would mar the effect of the most 
 perfect form of prayer. 
 
 Indeed, the PRAYER here taught by our Lord to 
 his disciples, and left for their continual use, is only 
 suited to the renewed heart, as enlightened by the 
 Holy Ghost. It will be a vain repetition, it will be 
 an unmeaning form, unless the love of God as well 
 as man should fill the heart of those who offer it. 
 To what purpose would its petitions be uttered by 
 one who is not in a state of reconciliation with his 
 heavenly Father ? How could such an one desire that 
 the name should be hallowed, which he himself held 
 in no reverence, and to which he paid no honour ? 
 How could he wish that his kingdom should come, his 
 dominion be extended until " all the kingdoms of the 
 earth become the kingdoms of our Lord and of his 
 Christ?" 3 How pray, that his will may be done by 
 men below, as readily and as completely as it is ful- 
 filled by the angels who surround his throne, and 
 " do his pleasure ?" This will be the earnest prayer 
 of those who love God, and of those alone. As the 
 Lord Jesus forgot his own wants that he might in- 
 struct the Samaritan at the well of Sychar, and found 
 3 Rev. xi. 15. 
 
 7 
 
106 MATT. VI. 715. 
 
 it his " meat and drink to finish the work of him who 
 sent him;" 4 so will the disciple of Jesus seek first 
 his heavenly Father's glory. But he must first be 
 reconciled to his Father, and then come and offer 
 this prayer. 
 
 Again, if we use our Lord's words sincerely and 
 intelligently, our love of worldly things must be 
 slight and moderate, compared with our desire of 
 spiritual blessings. One short petition suffices to 
 ask for our daily bread. To be forgiven our tres- 
 passes, to be preserved from temptation, and delivered 
 from the snares of the evil one, these are the real 
 wants of life. All other things are insignificant in 
 comparison. If we have this, we have everything ; 
 if we are without this, we have nothing. 
 
 After this manner therefore pray ye : in a spirit of 
 love to God, and of charity towards man : in a 
 humble spirit, which feels its daily short- comings, its 
 habitual infirmities; in a forgiving spirit, which is 
 too conscious of its own need of pardon to be severe 
 against the trespasses of others. Prayer offered in 
 this tone of mind, is acceptable to God. It is his 
 will to " be inquired of" by his people, even though 
 he Jcnoweth what things they have need of before they 
 ask him. 5 It is their intercourse with their Father 
 which is in heaven. They thus " draw nigh to him," 
 and he to them. The Scriptures abound with proof, 
 that such prayers enter into the ears of the Lord, and 
 come up "as a memorial before him." e 
 
 4 John iv. 34, 5 See Ezek. xxxvi. 37. 6 Acts x. 4. 
 
MATT. VI. 16-18. 107 
 
 LECTURE XXIV. 
 
 HYPOCRITICAL MORTIFICATION. 
 
 MATT. vi. 1618. 
 
 16. Moreover when ye fast, be not, as the hypocrites^ of a 
 sad countenance : for they disfigure their faces, that they 
 may appear unto men to fast. Verily I say unto you, 
 They have their reward. 
 
 To the other species of hypocrisy which our Lord 
 had before condemned, another is now added, that of 
 fasting, or feigned humiliation : outward mortifica- 
 tion. The hypocrite knows that there is a disposi- 
 tion to admire one who appears to be above the 
 world, and to despise what others value. People 
 shall perceive, said the Pharisee, that I am not like 
 themselves. I fast thrice in the week : I put sack^ 
 cloth on my limbs, and ashes on my head. They 
 will respect these signs of mourning and penitence : 
 they will be astonished at so much holiness and 
 self-denial. 
 
 And these have their reward. This popular rever- 
 ence is the reward they seek ; and it is theirs. 
 
 Thus through the corruption of human nature 
 sacred duties become profane, and sin is aggravated 
 by the pretence of humiliation for sin. 
 
108 MATT. VI. 1618. 
 
 The custom of fasting arose among the Jews from 
 the appointment under the law of an annual " day of 
 atonement:" concerning which order was made, " It 
 shall be a holy convocation to you : and ye shall 
 afflict your souls, and offer an offering made by fire 
 unto the Lord. And ye shall do no work in that same 
 day ; for it is a day of atonement, to make an atone- 
 ment for you be/ore the Lord your God. For what- 
 soever soul it be that shall not be afflicted in 
 that same day, he shall be cut off from among his 
 people." * 
 
 Now God has mercifully ordained that the use of 
 food should not only be a necessary support, but an 
 enjoyment to man. Not only is hunger painful, but 
 the satisfaction of hunger is pleasant. And therefore 
 abstinence from food was treated as part of that 
 "affliction of soul" which was prescribed on the 
 " day of atonement." And fasting became a sign of 
 humiliation and repentance, whenever the individual, 
 or the community at large professed sorrow for sin. 
 And this, not merely from imitation of the effect of 
 anxiety of mind, which, when it is vehement, takes 
 away the appetite for food : as we are told of Ahab, 
 that he " would eat no bread," because of his disap- 
 pointment in the matter of Naboth's vineyard : 2 and 
 of Darius, that when he had consented to the death 
 of Daniel, and consigned him to the den of lions, he 
 " passed the night fasting :" 3 it was also considered 
 an act of self-denial which was suitable to a season 
 of repentance and confession of sin. For so the 
 prophet describes his own practice, and says, " In 
 
 1 Lev. xxiii. 27 31. c 1 Kings xxi. 4. 
 
 3 Dan. vi. 18. 
 
MATT. VI. 1618. 109 
 
 those days I Daniel was mourning three full weeks. 
 I ate no pleasant bread, neither came flesh nor 
 wine in my mouth, neither did I anoint myself at 
 all, till three whole weeks were fulfilled." 4 It was 
 a joyful festival, when after their return from Baby- 
 lon the people dedicated themselves afresh to God, 
 and rejoiced in the words of his law : and Nehemiah 
 "said unto them, Go your way, eat the fat, and 
 drink the sweet, and send portions unto them for 
 whom nothing is prepared ; for this day is holy unto 
 our Lord ; neither be ye sorry ; for the joy of the 
 Lord is your strength." And on the same princi- 
 ple it was a part of mourning and self-abasement, to 
 abstain from " pleasant bread," and from " wine that 
 gladdens man's heart, and oil that makes him of a 
 cheerful countenance." The outward practice ought 
 to agree with the inward feeling ; there should not 
 be the taste for enjoyment when there was the pro- 
 fession of deep sorrow : it would not be " such a fast 
 as God hath chosen, a day for a man to afflict his 
 soul," 6 if he indulged himself in those gratifications 
 which the soul delights in. 
 
 But still less would it be a fast acceptable to 
 God, if the outward show of mortification was at- 
 tended with no correspondent feeling of the heart : 
 if the signs of mourning concealed thoughts of pride 
 and self-complacency within : if men disfigured 
 their faces, that they might appear unto men to fast, 
 whilst no humble, no penitent feeling was raised 
 towards God, no sorrow for transgression entertained 
 in the heart, no purpose of obedience designed. 
 
 4 Dan. x. 23. 5 Neh. viii. 910. 
 
 6 See Isai. Iviii. 5. 
 
110 MATT. VI. 1618. 
 
 But the Father who seeth in secret, will reward the 
 self-condemning penitent, who dares " not so much 
 as to lift up his eyes to heaven," and says, " God be 
 merciful to me a sinner!" 7 and who, because he 
 feels thus, has no taste for the indulgences of life, 
 and refuses them, as unsuited to his state of mind. 
 He will also reward the self-enquiring Christian, who, 
 in the course of his conflict against sin dwelling 
 within him, might find by experience, that the in- 
 dulgence of one appetite provoked another : and that 
 the more he restrained his bodily inclinations, and 
 refused to gratify them, the better he was able to 
 serve God in all things, and bring into captivity every 
 thought to the obedience of Christ. Therefore he 
 might determine with himself to fast : i. e. to eat 
 sparingly, and of the simplest things : such as are 
 least likely to provoke a sinful thought or action. 
 Or he might regulate himself according to a rule 
 which has been recommended by eminent Christians, 
 and " deny himself" in something every day ; on the 
 principle of the apostle, where he says, " All things 
 are lawful unto me ; but I will not be brought under 
 the power of any :" 8 I will not make them necessary 
 to me. But this would be a matter between him- 
 self and God ; his nearest friend would not be 
 aware of it : much less would he proclaim it to the 
 multitude. And such abstinence, grounded on the 
 right exercise of reason, and pursued for the sake of 
 acquiring self command, is as surely approved of our 
 heavenly Father, as the pretence of it is condemned. 
 So the Lord declares, 
 
 7 Luke xviii. 13. 8 ] Cor. vii. 12. 
 
MATT. VI. 1618 111 
 
 17. But thou, when thou fastest, anoint thine head and 
 trash thy face ; 
 
 18. That thou appear not unto men to fast, hut unto thy 
 Father which is in secret ; and thy Father which seeth in 
 secret shall reward thee openly. 
 
 He who seeth in secret, will at the great day of 
 account, 1 lay open much hypocrisy which had here, 
 perhaps, received unmerited applause : and will 
 reward those unseen acts of piety and self-denial, 
 which have been here practised in " his faith and 
 fear :'* practised for the purpose of preventing trans- 
 gression, not with the vain design of atoning for 
 transgression ; practised that " the flesh might be 
 subdued to the spirit," and kept ready to obey " his 
 godly motions." " With such sacrifices God is well 
 pleased :" They are proofs not of hypocrisy, but of 
 sincerity. For if we indeed lament our past offences, 
 and grieve over our daily infirmities, we shall be no 
 more disposed to pamper those appetites by which 
 they have been engendered, than one would be dis- 
 posed to "go to the house of feasting," who was 
 mourning over the death of a dear friend. 
 
112 MATT. VI. 1923. 
 
 LECTURE XXV. 
 
 THE RIGHT DIRECTION OF THE HEART. 
 
 MATT. vi. 1923. 
 
 19. Lay not up for yourselves treasures upon earth^ 
 where moth and rust doth corrupt, and where thieves break 
 through and steal : 
 
 20. But lay up for yourselves treasures in heaven, where 
 neither moth nor rust doth corrupt, and where thieves do not 
 break through nor steal. 
 
 21. For where your treasure is, there will your heart be 
 also. 
 
 When the patriarch Jacob received the unexpected 
 tidings that his son Joseph, whom he had long 
 mourned over as lost, was yet living, and enjoying a 
 post of high honour in the land of Egypt, we are told 
 that the heart of the aged parent revived ; and he 
 exclaimed in a transport of delight, " It is enough : 
 Joseph my son is yet alive ; I will go and see him 
 before I die." 1 Joseph was his treasure; and his 
 heart was there, where Joseph was. To leave his 
 place of abode ; to enter upon a wearisome journey ; 
 to visit an unknown country, was nothing to him : 
 Joseph was yet alive, and he might go and see him 
 
 1 Gen. xlv. 28. 
 
MATT. VI. 1923. 113 
 
 before he died. Most persons who have lived some 
 years in the world will understand this : They have 
 been absent from that object which was dearest to 
 them on earth ; and where the treasure was, there was 
 their heart also. 
 
 Our Lord's words are designed to turn the desires 
 and feelings of the heart into the right direction- 
 Lay not up for yourselves treasures upon earth, where 
 they cannot long profit you; but lay up for your- 
 selves treasures in heaven, which shall be yours after 
 many days. Let your chief thought, your main pur- 
 pose, be to attain " that world, and the resurrection 
 of the dead." Judge of earthly things, not as they 
 are pleasing or profitable now, but as they will pro- 
 mote or hinder your first business, which is the salva- 
 tion of the soul. As St. John has repeated, in other 
 words, his Lord's exhortation ; " Love not the world, 
 neither the things that are in the world : For the 
 lust of the flesh, and the lust of the eyes, and 
 the pride of life, are not of the Father, but of the 
 world. And the world passeth away, and the lust 
 thereof ; but he that doeth the will of God, abideth 
 for ever." 2 
 
 The danger, therefore, against which we are here 
 warned, is not merely the sin of covetousness. The 
 precept forbids that any earthly object shall so possess 
 the heart as to furnish its ruling motive. To the 
 ambitious man, reputation, advancement in honour 
 and station is the treasure. To the proud man, the 
 reverence paid to him by the submission of others ; 
 to the lover of earthly gratifications, the enjoyments 
 of the world are the treasure, as much as the increase 
 2 1 John ii. 15. 
 
114 MATT. VI. 1923. 
 
 of his substance to the lover of riches. The seeker of 
 pleasure ; the ambitious man ; the man whose grand 
 concern is to advance himself or his family ; all these 
 lay up their treasures upon earth, as much as he who 
 makes wealth his idol. If our heart is so earnestly 
 set upon any of these worldly things, that we seek 
 them more diligently than we seek heaven, then they 
 are our treasure, the principle of our life is wrong, 
 and we are following an object which leads to disap- 
 pointment and ends in death. 
 
 This is further illustrated by an example : 
 
 22. The light of the body is the eye : if therefore thine 
 eye be single, thy whole body shall be full of light. 
 
 23. But if thine eye be evil, thy whole body shall be full 
 of darkness. If therefore the light that is in thee be dark- 
 ness, how great is that darkness ! 
 
 The Light of the body is the eye : the eye leads 
 and directs the motions of the body ; and what the 
 eye is to the body, such is, to the man, the ruling 
 desire of the heart ; the principle of action. If the 
 eye be evil, fails or misleads, the whole body is full of 
 darkness ; so, if the principle of action be wrong, the 
 whole conduct of life is wrong. 
 
 Therefore, if it is the principle of a man's life to 
 lay up treasures on earth, to set his affections there, 
 the light in him is darkness ; he works by a wrong 
 rule, he " labours for that which satisfies not ;" he 
 will find himself deceived at the last. How great 
 is that darkness which misleads the whole life ! 
 
 But if his eye be single, if his first object be that 
 which the gospel prescribes, to lay up treasures in 
 heaven, then his whole body shall be full of light : 
 
MATT. VI. 19 S3. 115 
 
 this principle will reduce all the concerns and affairs 
 of life into proper order, and show them in their 
 true colours, their real magnitude. 
 
 The rich worldling, in the parable, betrayed his 
 ruling principle when he said, " Soul, thou hast 
 much goods laid up for many years ; take thine 
 ease, eat, drink, and be merry." 3 Such was the 
 light he followed ; and how soon it ended in dark- 
 ness ! " Thou fool, this night thy soul shall be re- 
 quired of thee : then whose shall those things be 
 which thou hast provided ?" 
 
 St. Paul, on the other hand, showed a very dif- 
 ferent principle, when he said concerning himself, 
 " The Holy Ghost witnesseth in every city, saying, 
 that bonds and afflictions abide me. But none of 
 these things move me, neither count I my life dear 
 unto myself, so that I might finish my course with 
 joy, and the ministry which I have received of the 
 Lord Jesus, to testify the gospel of the grace of 
 God." 4 
 
 Thus his eye was single, looking to one object only ; 
 and his whole body was full of light : his whole con- 
 duct was directed by a right principle. To " finish 
 his course with joy," to obtain that " crown of righ- 
 teousness" which the Lord the righteous Judge, 
 shall give "to his faithful servants," this was his 
 heart's desire ; and therefore " bonds and afflictions," 
 the pains of imprisonment and even the pains of 
 death could not move him, because they could not 
 take away his treasure. This treasure was in heaven ; 
 and whatever forwarded his progress towards heaven, 
 
 3 Luke xii. 1719. 4 Acts xx. 23. 
 
 i 2 
 
116 MATT. VI. 19 S3. 
 
 however outwardly grievous, would bring its consola- 
 tion with it, because it would carry him nearer to his 
 treasure. Just as a removal from his home, and his 
 journey through a desert was welcome to the aged 
 Jacob, because it carried him to the land where his 
 beloved son might be once more seen. The lover of 
 this world recoils from the thought of death, because 
 he must leave his treasure behind him when he leaves 
 this world ; but the faithful follower of Christ is 
 going to his treasure when taken from things below ; 
 going only to that scene of glory where his heart has 
 been long fixed, and to those true joys prepared at 
 the right hand of God for them that love him. " For 
 he knows that if his earthly house of this tabernacle 
 be dissolved, he has a building of God, a house not 
 made with hands, eternal in the heavens." 5 
 
 5 2 Cor. v. 1. 
 
MATT. VI. 24 34. 
 
 LECTURE XXVI. 
 
 RELIANCE ON GOD'S PROVIDENTIAL CARE. 
 
 MATT. vi. 24 34. 
 
 24. No man can serve two masters ; for either he will 
 hate the one, and love the other ; or else he will hold to 
 the one, and despise the other. Ye cannot serve God and 
 mammon. 1 
 
 In the verses which precede this, our Lord has 
 strongly urged the necessity of seeing and pursuing 
 our real interest in life, and laying up treasure 
 which should never fail. Here he warns us, that 
 this must be done simply and decidedly ; he shows, 
 by an unanswerable example, that we cannot serve 
 this world and the next together. We must as 
 surely set before ourselves a leading object, as 
 a man must choose a certain master. No man 
 can serve two, without, at times, deserting one of 
 them. 
 
 The heart of the worldly man often deceives him 
 in this. He flatters himself that he is only paying 
 a necessary attention to things on earth, and that 
 he is still " laying up treasure in heaven." But 
 occasions must arise when the interests of Mammon 
 and of God are opposed to one another, and there 
 must be a firm resolution, and a decided choice, 
 
 1 Mammon is a Syriac word, signifying money or gain. 
 
118 MATT. VI. 24 84. 
 
 that God is to be served. " The double-minded 
 man is unstable in all his ways." 
 
 25. Therefore I say unto you, Take no thought for your 
 life, what ye shall eat, or what ye shall drink; nor yet for 
 your body, what ye shall put on. Is not the life more than 
 meat, and the body than raiment ? 
 
 This is the answer to the objection which human 
 nature is likely to cast in the way of the preceding- 
 exhortations. Men will be disposed to ask, If we 
 neglect worldly advantages, because the pursuit of 
 them may endanger the soul, what will become 
 of the interests of our family? Our Lord replies, 
 Take no thought, no anxious thought concerning 
 this. Is not the life more than meat, and the body 
 than raiment f What would meat or raiment profit 
 a man, who lost bis life to obtain them ? Even so 
 much would this world's good profit him, who in 
 seeking it neglected his soul. 2 
 
 26 Behold the fowls of the air : for they sow not, neither 
 do they reap, nor gather into barns ; yet your heavenly 
 Father feedeth them. Are ye not much better than they ? 
 
 27. Which of you by taking thought can add one cubit 
 unto his stature? 
 
 28. And why take ye thought for raiment ? Consider the 
 lilies of the field, how they grow ; they toil not, neither do 
 they spin : 
 
 29. And yet I say unto you., That even Solomon in all 
 his glory was not arrayed like one of these. 
 
 30. Wherefore, if God so clothe the grass of the field, 
 
 2 Doddridge has a different interpretation. " Is not life a more 
 valuable gift than food, and the body than raiment ? And if it be, 
 why should you not trust the Almighty Being who formed your 
 bodies, to maintain the work of his own hands !" 
 
MATT. VI. 2484. 119 
 
 ivhich to day is, and to morrow is cast into the oven, shall 
 he not much mare clothe you, O ye of little faith ? 
 
 Here the timid, distrustful heart is strengthened 
 by a further encouragement. Our apprehensions, 
 our anxieties are a reproach upon God's providence. 
 The man who rests upon his own exertions may be 
 disappointed at last ; for which of you, by taking 
 thought, can add one cubit to his stature ? But who- 
 ever has chosen the world to come for his inheri- 
 tance, has secured God for his protection : and will 
 not He who has provided that the fowls of the air 
 should not be without their natural food, or the lilies 
 of the field perish for lack of moisture ; will not he 
 far more surely make his adopted children, those 
 who trust in him, his care, and see that they neither 
 want their " bread to eat, nor raiment to put on ?" 
 While many " rise up early, and late take rest, and 
 eat the bread of carefulness," God " giveth his be- 
 loved sleep ;" gives them a calm tranquillity respect- 
 ing worldly things, an experimental conviction that 
 He will order matters better for them, than they 
 could order for themselves. 
 
 31. Therefore take no thought, saying, What shall we 
 eat ? or, What shall we drink ? or, Wherewithal shall we 
 le clothed ? 
 
 32. (For after all these things do the Gentiles seek :)for 
 your heavenly Father knoweth that ye have need of all these 
 things. 
 
 33. But seek ye first the kingdom of God, and his right- 
 eousness : and all these things shall be added unto you. 
 
 34. Take therefore no thought for the morrow : for the 
 morrow shall take thought for the things of itself. Sufficient 
 imto the day is the evil thereof. 
 
 7 
 
120 MATT. VI. 2434. 
 
 To the command which came before, is here added, 
 in conclusion, an affectionate exhortation to direct 
 all our anxieties towards the heavenly kingdom, and 
 to " cast upon God all our care " respecting this 
 world, " knowing that he careth for us." Leave it 
 to the Gentiles, who are not made children of God 
 through adoption in Christ Jesus ; leave it for them 
 to immerse themselves in worldly cares : ye have a 
 heavenly Father, who knoweth that ye have need of 
 all these things. Do you doubt his knowing it ? or 
 do you believe that, knowing your need, he will 
 suffer you to perish in your need ? Why should the 
 child perplex itself about its food or its clothing ? 
 why be uneasy, beforehand, concerning that which 
 is its parent's business, and which its parent will cer- 
 tainly provide ? Even so God is the Christian's 
 parent, and to distrust his care, is to deny his faith- 
 fulness. " I have been young," are the words of 
 David, " and now am old :" " yet never saw I the 
 righteous forsaken, nor his seed begging their bread." 
 If we seek first the kingdom of God, and are aiming 
 above all things to approve ourselves righteous in his 
 sight, he will lead us to righteousness and its reward : 
 this is the chief concern : but more also shall be 
 added unto you. As he promised Solomon, " Be- 
 cause this was in thine heart, and thou hast not 
 asked riches, wealth, or honour, nor the life of thine 
 enemies, neither yet hast asked long life ; but hast 
 asked wisdom and knowledge for thyself: wisdom 
 and knowledge is granted unto thee : And I have 
 also given thee that which thou hast not asked, both 
 riches and honour." : 
 
 3 2 Chron. i. 712 ; 1 Kings iii. 13. 
 
MATT. VI. 2434. 121 
 
 " Oh, what a blessed change would it make in 
 our hearts and lives, did we but firmly believe this 
 truth, that the best way to be comfortably provided 
 for in this world, is to be most intent upon another 
 world ! We then begin at the right end of our 
 work, when we begin with God. Let us mind 
 present duty, and then leave events to him. Do 
 the work of to-day in its day, and then let to- 
 morrow bring its work along with it. If this is 
 our resolution, the Lord will provide as much of 
 the comforts of this life as he sees good for us, and 
 more of them we need not wish for. Have we 
 trusted him for ' the portion of our inheritance at 
 the end,' and shall we not trust him for ' the por- 
 tion of our cup,' in the way to it ? that we were 
 more thoughtful about ' the things that are not 
 seen, and are eternal,' and then the less thoughtful 
 we should be, and the less thoughtful we should 
 need to be, about ' the things that are seen, that are 
 temporal.' " 4 
 
 4 Henry in loco. 
 
122 MATT. VII. ] -5. 
 
 LECTURE XXVII. 
 UNCHARITABLE JUDGMENTS FORBIDDEN. 
 
 MATT. vii. 1 5. 
 1 . Judge not, that ye be not judged. 
 
 In one sense, it is our duty to judge. St. Paul ex- 
 horts us to " prove all things, and hold fast that which 
 is good :" * and instructs the Roman disciples to " mark 
 them which caused divisions and offences contrary to 
 the doctrine which they had learned, and avoid 
 them." 2 Further, our Lord himself commands us 
 to "beware of false prophets," and to form our 
 judgment of them according to wise discrimination ; 
 saying, " Ye shall know them by their fruits." 
 
 That which is here forbidden, is the too common 
 fault, rash and censorious judgment : imputation of 
 bad motives, where motives are doubtful; con- 
 demnation of others, without accurate knowledge of 
 the circumstances under which they have acted. 
 
 Joseph, for example, in the book of Genesis, would 
 have been blameable if he had spoken in earnest 
 what he did speak to prove his brethren, when he 
 accused them of coming down to Egypt with the 
 evil intention of spying out " the nakedness of the 
 land:" examining how they might best invade it. 3 
 
 1 1 Thess. v. 25. Rom. xvi. 17. 
 
 3 Gen. xlii. 9. 
 
MATT. VII. 15. 123 
 
 They might possibly have had that design : and on 
 the other hand, there was nothing improbable in the 
 design which they professed, the providing food for 
 their family at home. To assume the wrong mo- 
 tive, and reject the innocent purpose ; to treat them 
 as spies because it was possible they might be spies, 
 would have been unrighteous judgment. For it is 
 one among the features of charity, that it " belie veth 
 all things ;" 4 believeth the best that the case admits : 
 " thinketh no evil," where there is any opening to 
 think well, and hope favourably. Charity will rather 
 be deceived, through an unwillingness to suspect, 
 than injure another even in thought. For, as St. 
 Paul argues, " Who art thou that judgest another 
 man's servant ? To his own master he standeth or 
 falleth." 5 He said this concerning a matter of in- 
 difference ; the eating or not eating of certain meats ; 
 the keeping or not keeping sacred certain days. If 
 it had been a question concerning any part of duty, 
 of worshipping, for instance, or not worshipping in 
 an idol's temple, they would have been bound to 
 judge, and to pronounce such worshipping sinful, 
 even though it condemned any of their brethren. 
 But of things indifferent, or when there was no 
 need of censure, he solemnly asks, " Why dost thou 
 judge thy brother, or why dost thou set at nought 
 thy brother? For we shall all stand before the 
 judgment seat of Christ. Every one of us shall give 
 account of himself to God." 6 
 
 The sanction by which our Lord enforces this 
 precept, is remarkable : 
 
 * 1 Cor. xiii. 7. 5 Rom. xiv. 4, 
 
 6 Rom. xiv. 1012. 
 
124 MATT. VII. 15. 
 
 2. For with what judgment ye judge, ye shall be judged : 
 and with what measure ye mete, it shall be measured to you 
 again , 
 
 As it is written, " Blessed are the merciful, for 
 they shall obtain mercy :" and as we pray, " Forgive 
 us our trespasses, as we forgive them that trespass 
 against us :" in the same spirit is it said, With what 
 measure ye mete, it shall be measured to you again. 
 A habit of harsh and censorious judgment, indicates 
 a heart not properly renewed and influenced by divine 
 grace ; indicates, therefore, a heart not sound in the 
 faith of Christ, and liable to be judged by Him, " in 
 whose sight no man living shall be justified." If he 
 were to mark severely what is done amiss, who could 
 abide it? And if we break his commands, by judging 
 uncharitably of our neighbours, how can we expect 
 his clemency to judge mercifully of ourselves, not 
 weighing our demerits, but pardoning our offences ? 
 
 Our business, in fact, is not to judge others, but 
 ourselves, and the best security against severe 
 censures of our brother, will be to look closely and 
 diligently at home. 
 
 3. And why beholdest thou the mote that is in thy bro- 
 ther s eye, but considerest not the beam that is in thine own 
 eyel 
 
 4. Or how wilt thou say to thy brother, Let me pull out 
 the mote out of thine eye ; and behold, a beam is in thine 
 own eye 1 
 
 5. Thou hypocrite, first cast out the beam out of thine 
 own eye : and then shall thou see clearly to cast out the mote 
 out of thy brothers eye. 7 
 
 This was a proverb among the Jews : Those who say to 
 others, Take out the small piece of wood from beneath thy tooth : 
 are answered, " Take out of thine eyes the beam." 
 
MATT. VII. 15. 125 
 
 No one is so little likely to judge severely of 
 another's offences, as the man who has most anxiously 
 laboured to keep his own conscience void of offence : 
 who has attended most closely to the workings of 
 his own heart, and found the difficulty of bringing 
 his words and actions to a conformity with the will 
 of God. Let a man therefore first cast the beam out 
 of his own eye. Let him strive against his own 
 besetting sin. This will teach him the nature of 
 the disease : how deeply it is seated, how liable to 
 return. Consider, for instance, the state of David's 
 mind, whilst reflecting upon his sins, and lamenting 
 over them. " I acknowledge my transgressions, and 
 my sin is ever before me. Against thee have I 
 sinned, and done this evil in thy sight ; that thou 
 mightest be justified when thou speakest, and be 
 clear when thou judgest." 8 One who has been thus 
 examining himself, and condemning his own guilt, is 
 not inclined to judge harshly concerning a brother. 
 He will rather exclaim, Who am I, that I should 
 judge another ? I, who am seeking pardon for my- 
 self? I, who have so much need of pardon? 
 
 There is reason to fear that one who is ready, and 
 quick-sighted, to perceive the mote that is in his bro- 
 ther's eye, has never looked so clearly into his own : 
 arid may rather be compared with the same David 
 on another occasion, and in a different state of mind, 
 when he was vehemently indignant against the 
 cruelty represented in Nathan's parable, and declared, 
 " The man who hath done this thing, shall surely 
 Ps. li. 3, 4. 
 
126 MATT. VII. 15. 
 
 die." 9 He little expected the answer, " Thou art 
 the man." First cast the beam out of thine own eye, 
 and then thou sJialt see clearly to cast out the mote out 
 of thy brothers eye. 
 
 The true Christian conduct in this matter is pre- 
 scribed by St. Paul : " Brethren, if a man be over- 
 taken in a fault, ye that are spiritual, restore such a 
 one in the spirit of meekness." He adds the reason, 
 founded on our Lord's words : " Considering thyself 
 lest thou also be tempted." ' St. James uses the 
 same argument 2 " Brethren, be not many masters ;" 
 (teachers, or censors :) " knowing that we shall re- 
 ceive the greater condemnation :" knowing that if 
 we censure others, we condemn ourselves ; that with 
 what measure we mete, it shall be measured to us 
 again. " For he shall have judgment without mercy, 
 who hath showed no mercy :" 3 he must forgive, who 
 hopes to be forgiven. 
 
 9 2 Sam. xii. 5. Gal. vi. 1. 
 
 2 Ch. iii. 1, 2. 3 James ii. 13. 
 
MATT. VII. G. 127 
 
 LECTURE XXVIII. 
 
 DISCRIMINATION TO BE USED IN PROPOUNDING 
 DIVINE TRUTH. 
 
 MATT. vii. 6. 
 
 6. Give not that which is holy unto the dogs, neither cast 
 ye your pearls before swine \ lest they trample them under 
 their feet, and turn again and rend you. 
 
 So it proved in the case of Stephen, the first who 
 sealed his faith by his blood, and experienced the 
 truth of his Lord's words, predicting that his people 
 should be killed by men professing to " do God service." 1 
 When they heard the things that he said, " they were 
 cut to the heart, and gnashed on him with their 
 teeth ; they ran upon him with one accord, and cast 
 him out of the city, and stoned him." 2 They turned 
 again and rent him. The multitude would have done 
 the same to Paul at Jerusalem, if they had not been 
 providentially restrained. When he declared how 
 God had sent him to the Gentiles, " they lifted up 
 their voices and said, Away with such a fellow from 
 the earth ; for it is not fit that he should live." 3 This 
 was to turn again and rend him. Stephen indeed, 
 and Paul, were discharging a duty : they were com- 
 missioned to speak the things which excited the 
 violence of their countrymen. And our Lord's pre- 
 
 1 John xvi. 2. 2 Acts vii. 54. 3 Acts xxii. 22. 
 
128 MATT. VII. 6. 
 
 cept in this sentence does not extend farther than to 
 teach a wise discretion in declaring divine truths to 
 men. When he sent his disciples to proclaim his 
 coming, and prepare the way for himself, he pre- 
 scribed the same discretion, saying, " Into whatever 
 city or town ye enter, inquire who in it is worthy ; 
 and there abide." 4 Inquire for those whose cha- 
 racter makes it probable that one who comes from 
 God will be favourably received, and not rejected by 
 them. There are some, with whom to talk of holy 
 things is to profane them ; and who will turn against 
 religion itself the very arguments which are fur- 
 nished by religion. So that, as was said by Solomon, 
 "He thatreproveth a scorner, getteth him self shame." 5 
 There are places and seasons when to press that 
 which is holy upon men, would be to expose it to 
 contempt and ridicule, and no more wise or reason- 
 able than to cast pearls before swine. At Antioch in 
 Pisidia,for example, where "the Jews were filled with 
 envy, and spake against those things which were 
 spoken by Paul, contradicting and blaspheming, 
 Paul and Barnabas acted upon this maxim of their 
 Lord, and said, It was necessary that the word of God 
 should first be spoken unto you ; but seeing ye put it 
 from you, and judge yourselves unworthy of ever- 
 lasting life, lo ! we turn to the Gentiles. And they 
 shook off the dust of their feet against them, and came 
 unto Iconium.'' 6 
 
 There is a limit, however, beyond which this pre- 
 cept must not be carried. If it were so construed, 
 
 4 Ch. x. 11. 5 Prov.ix. 7. 6 Acts xiii.45 51. 
 
 10 
 
MATT. VII. 0. 
 
 as to require that men should be willing hearers 
 before they heard at all, or doers of the word before 
 the word was proposed to them, it would contradict 
 the whole purpose of the gospel. If we were to 
 wait till unholy or ungodly men came of their own 
 accord to listen to the words which condemn or the 
 truths which should convert them, no sinner would 
 be turned from the error of his way, no wanderer 
 reclaimed, or brought to repentance and the know- 
 ledge of the truth. If they who have not that know- 
 ledge, and are living in ignorance and sin, were 
 treated as dogs, so that nothing holy should be offered 
 them, or as swine, and were not directed to the 
 " pearl of great price" for which they might leave their 
 filthiness ; how should the will of God be answered, 
 who desireth not the death of a sinner, but rather 
 that he be converted and live ? 7 or how should the 
 command of Christ be obeyed, " Go ye into all the 
 world, and preach the gospel to every creature T 
 " Go out into the highways and hedges, and compel 
 them to come in ?" 8 The prophet Ezekiel was sent 
 upon a mission which might well have been 
 reckoned hopeless: 9 Thou, son of man, be not 
 afraid of them, though briers and thorns be with 
 thee, and thou dost dwell among scorpions : be not 
 afraid of their words, or be dismayed at their looks, 
 though they be a rebellious house ; and thou shalt 
 speak my words unto them, whether they will hear, 
 or whether they will forbear ; for they are most 
 rebellious." ' 
 
 i Ezek. x\iii. 23. 8 Mark x\i. 15. Luke xiv. 23. 
 
 9 See Ezek. xxxvii. 110. 
 
 1 " Hereby it appears how wickedly they wrest the words of 
 
 K 
 
130 MATT. VII. G. 
 
 It is the dreadful doom of those who live in ini- 
 quity and die in impenitence, " He that is unholy, 
 let him be unholy still ; and he that is filthy, let him 
 be filthy still." 8 But to pass this awful sentence, 
 must be left for God : the language of man must 
 always be, " Let the wicked forsake his way, and 
 the unrighteous man his thoughts, and return unto 
 the Lord, for he will have mercy upon him, and to 
 our God, for he will abundantly pardon." J When 
 the hand of the Lord was upon the prophet, and 
 carried him out in the Spirit of the Lord, and " set 
 him down in the midst of the valley which was full 
 of bones, and lo, they were very dry ;" he did not 
 
 Christ, who think that he restrains the doctrine of the gospel to 
 those only who are apt to be taught, and well prepared. For 
 what should be done, if godly preachers called no man but him 
 that now by his obedience prevents the grace of God ? when by 
 nature we all are rather wicked, and bent to stubbornness ? 
 "Wherefore the remedy of salvation is to be denied to none but 
 them that filthily refuse the same offered to them, that it may 
 appear they are reprobate, and condemned of themselves." 
 Calvin in loco. 
 
 2 Rev. xxii. 1 1 . 
 
 3 Isa. Iv. 7. There is nothing more certain than that God com- 
 mandeth his gospel to be daily proposed as a testimony to the un- 
 faithful that they might be thereby made the more inexcusable. Be- 
 cause they that are called to the office of teaching cannot discern be- 
 tween the children of God and swine, it is their parts to offer the doc- 
 trine of salvation generally to all. For though at the first they 
 shall see many stubborn and unapt to be taught ; yet charity does 
 not suffer us presently to account of them as castaway and lost : 
 for this is to be considered, that Christ calls dogs or swine not 
 all men that are wicked and void of the fear of God, and without 
 true godliness ; but those which by certain tokens do show a stub- 
 born contempt of God, so that the disease appears incurable." 
 Calvin. 
 
MATT. VII. C. 131 
 
 dare to pronounce, that they could not live : but 
 answered, " Lord God, thou knowest." 4 And 
 then he was commanded ; " Prophesy upon these 
 bones, and say unto them, O ye dry bones, hear the 
 word of the Lord. So he prophesied, and breath 
 came into them, and they lived and stood up upon 
 their feet, an exceeding great army." 
 
 And so there would rise up before us an exceeding 
 great army, of all nations and ages, if all could be 
 summoned together whom man would have been 
 ready to pronounce cast-away, " to every good work 
 reprobate ;" but who have " been washed, and sancti- 
 fied, and justified in the name of the Lord Jesus, and 
 by the Spirit of our God;" who turning away from the 
 wickedness which they had committed, and doing 
 that which is lawful and right, have shown forth 
 the praises of him who had called them out of dark- 
 ness into marvellous light. 
 
 4 Ezek. xxx vii. 6, 7. 
 
 K 2 
 
132 MATT. VII. 7-11. 
 
 LECTURE XXIX. 
 ENCOURAGEMENTS TO PRAYER. 
 
 MATT. vii. 7 11. 
 
 7. Ask, and it shall be given you ; seek, and ye shall 
 find ; knock, and it shall be opened unto you : 
 
 8. For every one that asketh, receiveth ; and he that seek- 
 eth,jindeth; and to him that knocketh, it shall be opened. 
 
 Suppose for a moment these words to be inscribed 
 over a rich man's gate, and figure to your minds the 
 crowds which would be found there. Not because 
 our need of temporal things is greater than our need 
 of spiritual blessings ; not that to be destitute of the 
 one is worse than to be destitute of the other ; not 
 that there is any comparison between what the rich 
 man could give, and what God graciously offers to 
 give : but because men are sensibly alive to their 
 temporal wants, but are grievously indifferent to- 
 wards those wants which concern the soul. * We 
 see, however, the encouragement which the words 
 were intended to convey, from the connexion in 
 
 1 That spiritual blessings are chiefly intended in this passage, 
 appears from the parallel verse in St. Luke : " How much more 
 shall your heavenly Father give the Holy Spirit to them that ask 
 him !" 
 
MATT. VII. 711. 133 
 
 which they are found. The disciples had been 
 listening to many difficult injunctions. They had 
 been instructed to hold this present world in light 
 esteem, and to seek first the kingdom of God : to 
 make it their great business to lay up treasures in 
 heaven : to obey commandments, against which flesh 
 and blood would earnestly contend. And they 
 might naturally ask, or at least think within them- 
 selves, " Who is sufficient for these things ?" Our 
 Lord meets this inquiry by the assurance, repeated 
 by his apostles afterwards, " If any of you lack 
 wisdom, let him ask of God, who giveth to all men 
 liberally. Only let him ask in faith, nothing wavering. 
 For he that wavereth is like a wave of the sea, 
 driven here and there, and tossed. Let not that 
 man think that he shall receive anything of the 
 Lord." 2 
 
 This caution of St. James, " Only let a man ask 
 in faith," exactly agrees with what we read here. 
 To ask, to seek, to knock, implies that earnestness 
 and perseverance which arises out of perfect confi- 
 dence that he of whom we ask and seek, is able to 
 grant our petitions. It explains also why much of 
 what is called prayer, obtains no answer, receives no 
 blessing. Unless a want is felt, there can be no 
 sincerity in prayer : none of that earnestness with 
 which the mother of Samuel besought the Lord, in 
 her anxiety for a son : 3 when, as we are told, she 
 u spoke in her heart ; only her lips moved ; but her 
 voice was not heard, as she poured out her soul unto 
 the Lord." Conscious of her urgent supplication, 
 she says afterwards, " For this child I prayed ; and 
 2 James i. 24. 3 j g arn< i 13< 
 
134 MATT. VII. 711. 
 
 the Lord hath given me my petition which I asked 
 of him." 4 So again, Seek, and ye shall find. Seeking 
 implies perseverance ; as described in the parable, 5 
 when she who has lost a piece of money, lights her 
 candle, and sweeps the house, and seeks diligently 
 until she find it : or as the like promise is given in 
 the book of Proverbs ; 6 " If thou seekest after know- 
 ledge, and liftest up thy voice for understanding ; if 
 thou seekest for her as silver, and searchest for her as 
 for hid treasure ; then shalt thou understand the 
 fear of the Lord, and find the knowledge of God." 
 How much is spoken every day, and passes under 
 the name of prayer, with no sign of this earnest 
 seeking ? Further, knock, and it shall be opened unto 
 you. Persevere like the beggar at a gate, where he 
 expects to obtain relief: like the Canaanite who had 
 been for twelve years a sufferer, and could not be 
 kept back or turned aside till she had reached the 
 Lord, and touched the hem of his garment. 1 He 
 who is within the gate, knows whether we knock in 
 earnest, really desiring that it should be opened ; 
 whether when we pray for the hallowing of his name, 
 or the coming of his kingdom, a care for his glory is 
 really in our hearts ; whether when we pray not to 
 be led into temptation, but delivered from evil, we 
 are indeed dreading and avoiding sin as our greatest 
 danger. 
 
 It is this prayer of faith and perseverance that has 
 the assurance of success ; ye shall not ask, and seek, 
 and knock, in vain. And since promises are some- 
 times doubted, as if too great to be accomplished, 
 
 * Sam. i. 27. 6 Luke xv. 8. 
 
 6 Prov. iii. 35, 7 See Mark v. 27. 
 
MATT. VII. 711. 135 
 
 our Lord even vouchsafes to reason with us, and 
 asks, Do not ye, notwithstanding all the evil there 
 is about you, give such good gifts as are in your 
 power to your children? How much more shall 
 your heavenly Father, who is altogether holy and 
 righteous, give good things to those who are made his 
 " children by adoption and grace," when they sin- 
 cerely and earnestly desire them ? 
 
 9. Or ivhat man is there of you, whom if his son ask 
 bread, will he yive him a stone ? 
 
 10. Or, if he ask a fish, will he give him a serpent ? 
 
 11. If ye then, being evil, knoiv how to give good gifts 
 unto your children, how much more shall your Father 
 which is in heaven give good things to them that ask him ? 
 
 A gracious encouragement to prayer is given in 
 these words. But how lightly it is valued ! How 
 commonly is prayer considered as a burthensome 
 duty, rather than a delightful privilege ! 
 
 The way to judge of this, is to reflect how it 
 would be with those whose day of trial is over, and 
 who are now "shut up in everlasting darkness 
 unto the great day." If they who, while on earth, 
 had refused to "hear Moses and the prophets," 
 were now invited to ask for pardon, that they might 
 receive it, to seek for grace that they might find it, 
 to knock at the gate of heaven in time, and it should 
 be opened unto them through eternity ; how gladly 
 would they welcome the invitation, and grasp at 
 the offered blessing. 
 
 Let us, then, " seek the Lord whilst he may be 
 found, and call upon him while he is near." Bitter 
 indeed will be the reflection in the eternal world, 
 
136 MATT. VII. 7. 11. 
 
 that the pardon purchased by Christ, and all the 
 unspeakable blessings attending it, might have been 
 ours, had we thought them worth diligently seeking, 
 in humble, fervent prayer. 
 
 Some, perhaps, may feel dispirited, and think 
 that the promise of our Lord in this passage is 
 hardly accomplished. They may lament that the 
 supplies of grace, which they had looked for, are 
 less speedily and less abundantly ministered than 
 they hoped and expected. But let not this dis- 
 courage them. The Spirit is not really ever absent, 
 where his presence is anxiously desired. They may 
 have grown in grace, yet their growth may have 
 been imperceptible to themselves. One thing is sure, 
 that they who have persevered in prayer, have not 
 prayed in vain. God has given to them a " spirit of 
 prayer and supplication," and this is a pledge and 
 earnest of all other blessings. 
 
MATT. VII. 12. 137 
 
 LECTURE XXX. 
 THE RULE OF DUTY TOWARDS OTHERS. 
 
 MATT. vii. 12. 
 
 12. Therefore, all tilings whatsoever ye would that men 
 should do to you, do ye even so to them ; for this is the law 
 and the prophets. 
 
 In the law delivered to the Jews by Moses, a man's 
 conduct towards his neighbour is regulated; and nu- 
 merous provisions are enacted to prevent cruelty and 
 wrong dealing. The prophets enforce the same; and 
 declare the anger of God against the nation because 
 they had neglected these laws, and considered their 
 own interests, not their neighbour's welfare. Our 
 Lord lays down a precept, which, as he says, com- 
 prises in itself all that the law prescribed in regard 
 to men's behaviour towards each other, and all that 
 the prophets insisted on. This is the law all the 
 law is comprehended in this saying this is the pro- 
 phets by so acting ye will obey them whatsoever ye 
 would that men should do unto you, even so do unto 
 them. So that if a man desire to fulfil the will of God 
 in iiis dealings with another, he need not resort to 
 books, or to men who are learned in books ; he need 
 only inquire of himself, his own feelings, his own 
 conscience ; then he will see the truth at once, and 
 regulate his conduct by what he sees. A man loves 
 
 10 
 
J38 MATT. VII. 12. 
 
 himself too well, to do harm to himself; and if he 
 treats his neighbour as he would himself be treated, 
 he will do no harm to his neighbour. Let him 
 transfer himself to his neighbour's place, and con- 
 sider what in those circumstances he might expect 
 might justly and reasonably desire. Justly and rea- 
 sonably. For the demand must be limited by reason, 
 not dictated by covetousness. Lot, for example, 
 could not justly have demanded as due to him from 
 another what Abraham yielded of his own accord : he 
 could not expect the elder and the stronger to say, 
 " The whole land is before thee ; if thou wilt take 
 the right hand, then I will go to the left." 1 Here 
 Abraham granted, in his liberality, more than reason 
 or justice could strictly have required. But, on the 
 other hand, Naboth had a right to expect that Ahab 
 should remain satisfied with his own possessions, 
 when he found that Naboth 's conscience would not 
 permit him to part with " the inheritance of his 
 fathers." 2 The beggar who asks for alms, has no 
 right to expect that his richer neighbour should 
 change places with him. But he may justly expect 
 that we " turn not away our face from him," but 
 inquire into his case, and treat him as it deserves. 
 He may be one who makes a trade of begging^ and 
 deserves nothing at our hands ; but he may also be 
 one who is not to blame for the misfortunes which 
 have brought him to indigence. The trading beggar, 
 while he seeks relief, is conscious that he has no pro- 
 per claim ; the man who is not criminal, but unfor- 
 tunate, may justly require us to judge of his feelings 
 by our own. 
 
 i Gen. xiii. 79. 2 1 Kings xxi. 2, 3. 
 
MATT. VII. 12. 139 
 
 Suppose, for instance, the case in our Lord's para- 
 ble, of the man who " fell among thieves," and was 
 left by the way side, naked and wounded. 3 The 
 priest and Levite would not have passed by, if they 
 had consulted their own heart as to what they would 
 have wished under a like calamity, and might reason- 
 ably have desired. So, again, it might have been an 
 unjustifiable claim if Lazarus had expected a cham- 
 ber in the rich man's house, or a place at his sump- 
 tuous banquets. But he might justly look for " the 
 crumbs which fell from the rich man's table." 4 It 
 would be absurd to expect that one who hires the 
 labourer to reap his fields or build his castle, should 
 transfer himself to the labourer's place, and work in 
 his stead. But he must give no room for the com- 
 plaint, " Woe unto him that buildeth his house by 
 unrighteousness, and his chambers by wrong : that 
 useth his neighbour's service without wages, and 
 giveth him not for his work." 5 " Behold, the hire 
 of the labourers who have reaped down your fields, 
 which is of you kept back by fraud, crieth ; and the 
 cries of them that reaped are entered into the ears of 
 the Lord of sabaoth." 6 
 
 The common practice of the world is, in respect 
 to PROPERTY, that " all seek their own." The rule 
 ought to be : " Look not every man at his own 
 things, but every man also on the things of others :" 7 
 consult his own interests so as not to affect the interests 
 of his neighbour. St. Paul condemns falsehood and 
 fraud on this ground ; saying, " Speak every man 
 truth with his neighbour : for we are members one 
 
 3 Luke x. 3032. 4 Luke xvi. 21. 
 
 5 Jer. xxii. 13. 6 J am es v. 4. Phil. ii. 4. 
 
140 MATT. VII. 12. 
 
 of another :' 8 and ought to be as unwilling to in- 
 jure another as ourselves. The servant offends 
 against this law who wastes his master's time ; the 
 master, who requires more of his servant than is 
 due ; the seller, who misrepresents the quality of his 
 goods ; the buyer, who delays payment. None of 
 these act towards others, as they would that others 
 should act towards them. " Nay, they do wrong, and 
 defraud one another." 
 
 The same duty extends to the CHARACTER of our 
 neighbour : sometimes the only property he has ; 
 always the best property. No one desires that his 
 own good should be evil spoken of; that li is piety 
 should be set down to hypocrisy ; his charity imputed 
 to ostentation. No one that has fallen into error, 
 would desire that it should be blazed abroad, and 
 supply fuel to the tongue of envy or ill will. All 
 would wish that charity to be exercised towards 
 themselves, which casts a veil over the offences of 
 a brother, instead of disclosing them in the face of 
 day ; which instead of supposing harm without sure 
 proof, "beareth all things, believeth all things, 
 hopeth all things." 9 Such is the spirit in which 
 we desire to be treated; and they who have been 
 " taught of God" the happy exercise of Christian 
 love, will act in this spirit towards others. 
 
 But how justly may we utter David's prayer, and 
 say, " Enter not into judgment with thy servant, O 
 Lord, for in thy sight shall no man living be justi- 
 fied." For who could bear to be tried by the letter 
 8 Eph. iv. 25. 9 1 Cor. xiii. 6. 
 
MATT. VII. 12. 141 
 
 of this law? Where shall we find the man amongst 
 us, whether he has been used as a servant to obey, 
 or as a master to command ; whether he has been 
 used to deal with others as a buyer or seller ; whe- 
 ther he has spoken, or forborne to speak, when his 
 neighbour's character was concerned ; where shall 
 we find the man who has never transgressed the 
 rule of doing unto others whatsoever he would that they 
 should do to him f 
 
 This, however, must be the rule by which we try 
 and examine ourselves : this the standard which we 
 set before us and desire to attain ; for whatever is 
 less than this, is contrary to the law and the prophets, 
 and " comes short of the glory of God ;" * and is part 
 of that corruption of our nature, which our Lord and 
 great Example came into the world to atone for and 
 to cure. 
 
 1 Rom. iii. 9. 
 
MATT. VII, 13, U. 
 
 LECTURE XXXI. 
 THE WAY OF LIFE NARROW. 
 
 MATT. vii. 13, 14. 
 
 13. Enter ye in at the strait gate ; for wide is the gate, 
 and broad is the way that leadeth to destruction, and many 
 there be which go in thereat : 
 
 14. Because strait is the gate, and narrow is the way, 
 which leadeth unto life, and few there be that find it. 
 
 What is here declared, deserves our most serious 
 attention, and must never be dismissed from our 
 minds. It comes from Him who cannot deceive or 
 be deceived ; and he says, strait is the gate, and nar- 
 row is the way which leadeth unto life, and few there 
 be that find it. 
 
 He says, that there are two ways, by which men 
 are passing through this world to another ; two dif- 
 ferent ways, and leading to different ends ; that one 
 of these is strait or narrow, found by few : the other 
 wide and broad, and many go in thereat. Further, 
 that the gate which few enter, is the gate of life ; 
 whilst the broad way which the many follow, leadeth 
 to destruction, 
 
 This truth, however awful, agrees but too well with 
 all we see and observe. Broad is the way that lead- 
 eth to destruction. Many paths unite, and conduct to 
 the same end. 
 
MATT. VII. 13, U. 143 
 
 Those must be in the way of destruction, who 
 "live without God in the world;" those who, 
 whether blinded by ignorance, or perverted by false 
 philosophy ; whether occupied in business, or im- 
 mersed in pleasure, still "have not God in all 
 their thoughts," are regardless of his will, and do 
 nothing to his glory. 
 
 Those must be in the way of destruction who live 
 in the allowed practice of sin. " For this ye know, 
 that no whoremonger, nor unclean person, nor covet- 
 ous man, who is an idolater, hath any inheritance in 
 the kingdom of Christ and of God." l 
 
 " Those must be in the way of destruction who 
 " having a form of godliness, deny the power there- 
 of ;" who "professing to serve God, in works deny 
 him." Such must at last expect the question, 
 " How earnest thou in hither, not having a wed- 
 ding garment?" 
 
 And yet among these classes how large a portion 
 of mankind is included ! How many pass through 
 the world with no settled view or plan of preparation 
 for anything beyond ! As if heaven were the only 
 thing which they could not fail to find : everlasting 
 happiness the only good which might be attained 
 without seeking and without pains. 
 
 How many, again, instead of contending against 
 the evil of their nature, indulge and yield to it ! As 
 if " to be carnally minded," instead of " death," were 
 " life," and to " live after the flesh" here, were the 
 appointed road to a life with God hereafter. 2 
 
 If, then, on the most cursory view of the way in 
 
 1 Eph. v. 5. * See Rom. viii. 6 13. 
 
J44 MATT. VII. 13, U, 
 
 which mankind are living, we must allow that the 
 road to destruction is broad, so we must equally 
 perceive that the way that leadeth unto life is nar- 
 row. 
 
 For, first, it is one single way. The Author of 
 eternal life has told us, " I am the way, and the 
 truth, and the life: no man cometh unto the Father 
 but by me." 3 Therefore the Jews missed it, "be- 
 cause they refused to enter upon that only way." 
 " Going about to establish their own righteousness, 
 they did not submit themselves to the righteousness 
 of God." 4 How many, as they did, stumble at that 
 " stumbling stone, that rock of offence;" trusting to 
 some way of salvation of their own or other men's 
 devising, instead of believing the testimony which 
 God hath given of his Son ! This is the gate which 
 we are invited to enter, as followers of Him, who 
 " when he had overcome the sharpness of death, 
 opened the kingdom of heaven to all believers." 
 
 But even when that way is seen to be the true 
 way, and is entered upon as such, many things 
 render it difficult to keep. Persecution made it strait 
 to the primitive Christians : trials of a like kind are 
 not unknown now. The question is too natural, 
 whether asked by mistaken friends, or asked by our 
 own corrupt hearts, Why do we more than others? 
 Why should we be more anxious than others whom 
 we see around us, to secure our salvation ? Why 
 consent to strive for that which is commonly sup- 
 posed to require neither labour nor self-denial ? 
 
 Therefore many who " receive the word with glad- 
 
 3 John xiv. 6. 4 Rom, iv. 32, 33. 
 
MATT. VII. 13, 14. 145 
 
 ness," endure but for a time ; afterwards, " when 
 affliction or persecution ariseth for the word's sake, 
 immediately they are offended." 
 
 With another class, " the cares of this world, and 
 the deceitfulness of riches, and the lusts of other 
 things entering in, choke the word, and it becometh 
 unfruitful." 
 
 Hence the lamentable conclusion, Strait is the gate 
 which kadeth unto life, and few there be that find it. 
 Few, compared with those to whom the way is 
 shown, but shown in vain : though some, perhaps, 
 when it is too late, may " seek to enter in, and 
 not be able," 5 because they " knew not the time of 
 their visitation." 
 
 This ruin, however, does not come upon them 
 because the gate is hidden, hard to be discovered. 
 The Scripture points it out so plainly, that he who 
 runs may read, that " the wayfaring man, though a 
 fool" as to human learning, " shall not err therein." 6 
 For he is taught that " God so loved the world, that 
 he gave his only begotten Son, that as many as be- 
 lieve in him might not perish, but have everlasting 
 life." 7 And the Lord himself has said, " I am the 
 door ; by me if any man enter in, he shall be saved, 
 and go in and out, and find pasture." 8 
 
 Neither is the gate missed, because any who desire 
 to enter are sent back, and it is closed against them. 
 The heavenly kingdom is not like its prototype, the 
 earthly paradise, before which were placed " cheru- 
 bim, and a flaming sword which turned every way, 
 
 5 Luke xiii. 24. 6 Isa. xxxv. 8, 
 
 7 John iii. 15. 6 John x. 9. 
 
 L 
 
146 MATT. VII, 13, 14. 
 
 to keep the way of the tree of life." g The invi- 
 tation is free: "Ho ye, every one that thirsteth, 
 come ye to the waters ; and ye that have no money, 
 come, buy and drink." ' The promise is universal, 
 " Him that cometh unto me, I will in no wise cast 
 out." 2 The assurance is clear; "God willeth not that 
 any should perish, but that all should come to repent- 
 ance, and the knowledge of the truth." 3 The rich 
 young man, indeed, who inquired of our Lord, 
 " What shall I do to inherit life ?'' did not find it. * 
 But not because it was shut against him ; but because 
 when he saw its straitness " he went away sorrow- 
 ing/' instead of entering in. So the Jewish nation 
 did not enter : not because they were not invited, 
 but because the chief rulers and the Pharisees turned 
 from it, and the people turned from it too, because 
 " they loved the praise of men." 5 Multitudes in our 
 own days, who are called by the ministry of the 
 Church, and even enrolled among her members by 
 baptism, turn back again when they discover that, if 
 they proceed farther, they must leave their evil prac- 
 tices, and unbridled passions, and love of this world 
 behind. Meanwhile, the God of heaven says, " Why 
 will ye die, Chouse of Israel?" 6 The Redeemer 
 says, " Ye will not come unto me, that ye might 
 have life." 7 And unhappily his words are verified, 
 Broad is the way that leadeth to destruction, and 
 many there be that go in thereat. 
 
 This may justly warn us, but should not discou- 
 
 8 Gen. iii. 24. * Isa. Iv. 1. 
 
 2 John vi. 37. 3 1 Tim. ii. 4. 
 
 * Luke xviii. 18. 8 John xii. 43. 
 
 6 Ezek. xviii. 31. 7 John v. 40. 
 
MATT. VII. J5 20. M7 
 
 rage. Rather should it animate us, to know that 
 however wide may be the gate of destruction, there 
 is a gate which leadeth unto life ; which, strait as it 
 is, whoever will may find ; which, though it be nar- 
 row, whoever will may be enabled to pass through. 
 
 LECTURE XXXII. 
 WARNING AGAINST FALSE TEACHERS. 
 
 MATT. vii. 15 20. 
 
 15. Beware of false prophets, which come to you in 
 sheep's clothing, but inwardly they are ravening wolves. 
 
 This added to St. Paul's sorrow, when forced to 
 leave his Christian disciples at Miletus ; he knew 
 that after his departure "grievous wolves would enter 
 in, not sparing the flock." 1 He knew that among 
 the trials which the church must undergo, this must 
 be reckoned ; there would be some who, " for filthy 
 lucre's sake, would teach what they ought not :" 2 
 and others, who being themselves deceived, would 
 lead the flock into dangerous error. Though " good 
 seed is sown in the field," there is " an enemy who 
 soweth tares." 3 So it had been in former times. 
 " The word of the Lord came unto Ezekiel, saying, 
 
 1 Acts xx. 29. 2 Tit. i. 11. 
 
 3 Ch. xiii. 27. 
 
148 MATT. VII. 1520. 
 
 Son of man, say thou unto them that prophesy out 
 of their own hearts, Hear ye the word of the Lord ; 
 Woe unto the foolish prophets, that follow 
 their own spirit, and have seen nothing ! They 
 have seen vanity and lying divination, saying, The 
 Lord saith ; and the Lord hath not sent them : and 
 they have made others to hope that they would con- 
 firm the word. Have ye not seen a vain vision, and 
 have ye not spoken a lying divination, whereas ye say, 
 The Lord saith it, albeit I have not spoken ? And 
 will ye pollute me among my people for handfuls of 
 barley and for pieces of bread, to slay the souls that 
 should not die, and to save the souls alive that 
 should not live, by your lying to my people that 
 hear your lies?" 4 
 
 Against these, and such as these, we are to beware : 
 being warned beforehand that Satan will use this wea- 
 pon against the church, that there will be those who cor- 
 rupt and pervert the gospel of Christ, as well as those 
 who reject and scorn it. And our Lord furnishes a test 
 by which they may be tried : a sign by which they 
 may be known, and the false teachers distinguished 
 from the true : namely, by their fruits : by the fruits 
 which they bear themselves, and the fruits produced 
 by the seed they sow, the doctrines they inculcate. 
 
 16. Ye shall know them by their fruits. Do men gather 
 grapes of thorns, or figs of thistles ? 
 
 17. Even so every good tree bringeth forth good fruit ; 
 but a corrupt tree bringeth forth evil fruit. 
 
 18. A good tree cannot bring forth evil fruit, neither can 
 a corrupt tree bring forth good fruit. 
 
 19. Every tree that bringeth not forth good fruit is hewn 
 down, and cast into the fire. 
 
 * Ezek, xii. 2, 3, 6, 7, 19. 
 
MATT. VII. 1520. HO 
 
 20. Wherefore by their fruits ye shall know them. 
 
 The man that is corrupt himself, is not likely to 
 make others pure and holy : the doctrine which is 
 not according to God's own word will not so impress 
 the heart, will not be so watered by the dew of 
 heaven, as to bring forth where it is sown the proper 
 fruits of the Spirit, " long-suffering, gentleness, good- 
 ness, meekness, temperance." 5 In nature, the pro- 
 duce depends upon the parent tree : men do not 
 gather grapes where thorns have been planted, 
 or figs where thistles have grown up : and so it is 
 also in the field of grace ; every good tree bringeth 
 forth good fruit : faithful teachers of sound doctrine 
 effect that purpose which God designed, when he 
 sent forth his messengers to preach the gospel in the 
 world. They become the instruments through which 
 men are " redeemed from iniquity," and made " a 
 peculiar people, zealous of good works." Every 
 teacher that does not exhibit that character in him- 
 self, and study to produce it in others, is a false 
 teacher. Every doctrine which does not tend to 
 promote individual righteousness and holiness, is 
 false doctrine. 
 
 St. Paul, for example, complains of Hymenseus 
 
 and Philetus, who " concerning the truth had erred, 
 
 saying that the resurrection was passed already ; 
 
 and overthrown the faith of some." 6 He complains 
 
 also of false brethren who troubled the Galatians, 
 
 and perverted the gospel of Christ; 7 taught them 
 
 that the sacrifice once offered upon the cross was 
 
 not a full, perfect, and sufficient propitiation for the 
 
 5 Gal. v. 23. 6 2 Tim. ii. 17. 
 
 7 Gal. i. 7 ; iv. 12. 
 
J50 MATT. VII. 15 20. 
 
 sins of all men, and would not avail for salvation, 
 unless they were circumcised, and conformed to the 
 law of Moses. St. John, again, warns his disciples 
 against false prophets who had gone out into the 
 world, denying that Jesus Christ had come in the 
 flesh : 8 i. e. denying that the Son of God had really 
 taken on himself the nature of man. 
 
 If we try these teachers by their fruits, we see 
 plainly that none of them could build up their 
 hearers in that true faith of the gospel, to which is 
 annexed the promise of eternal life. 
 
 To say "that the resurrection is passed already," 
 is to overthrow the basis of our Christian faith : to 
 take from men their hope in the season of trial, and 
 their defence against temptation. " Then is our 
 faith vain, and they that are fallen asleep in Christ 
 are perished." 9 
 
 If, as the Judaizing teachers affirmed, rites and or- 
 dinances can procure the forgiveness of sins, then is 
 the work of Christ dishonoured, his sacrifice made of 
 none effect: to hold this is to "fall from grace," 
 and seek to be "justified by the law." 
 
 And, again, unless we believe Jesus did really 
 " come in the flesh," taking from his human mother 
 the nature of man, there can be no right under- 
 standing of the scheme of redemption ; the deliver- 
 er from sin bearing its punishment in the nature 
 of the sinner ; " wounded for our transgressions, and 
 bruised for our iniquities ;" " the Lord laying on him 
 the iniquity of all :" that as " in one man, Adam, 
 all died, even so in Christ," the second Adam, 
 should " all be made alive." 2 
 
 8 1 John iv. 13. 9 1 Cor. xv. 1418. 
 
 1 Gal. v. 4. 2 i sa . iffi. 5. i Cor. xv. 22. 
 
MATT. VII. 1520. 151 
 
 The work of such teachers " would not abide, in 
 the day that shall try every man's work, of what sort 
 it is :" 3 it would show its own unsoundness, by the 
 unsoundness of the fruits which grow from it : and 
 every tree which bringeth not forth good fruit, is hewn 
 down, and cast into the fire. A man does not plant 
 a tree, but for the purpose of obtaining fruit : and 
 if no good fruit appear, he loses his labour, and says 
 to the husbandman ; " Lo these three years I come 
 to this fig-tree, seeking fruit, and find none : Cut 
 it down ; why cumbereth it the ground !" * So 
 with the prophets. If their doctrine do not bear 
 the fruits of righteousness, lead to " those good works 
 which God hath ordained that we should walk in 
 them," 5 it comes from a corrupt stock, not of the 
 Lord's planting ; and though the tree may be suf- 
 fered for a while to disfigure his earthly vineyard, 
 it can have no place in his everlasting kingdom. 
 
 Therefore " believe not every spirit, but try the 
 spirits, whether they be of God." 6 Ye shall know 
 them ly their fruits. " For when they speak great 
 words of vanity, they allure through the lusts of 
 the flesh, through much wantonness, those that were 
 clean escaped from them that live in error. Whilst 
 they promise liberty, they themselves are the servants 
 of corruption." 7 
 
 3 1 Cor. iii. 13. 4 Lukexiii. 7. 
 
 5 Eph. ii. 10. 6 1 Johniv. 1. 
 
 7 2 Pet. ii. 1 ; 18, 19. 
 
152 MATT. VII. 2123, 
 
 LECTURE XXXIII. 
 OBEDIENCE NECESSARY TO SALVATION. 
 
 MATT. vii. 2123. 
 
 21. Not every one that saith unto me, Lord, Lord, shall 
 enter into the kingdom of heaven ; but he that doeth the 
 
 will of my Father which is in heaven, 
 j / 
 
 No one shall enter into the kingdom of everlasting 
 glory, who does not say unto Christ, Lord, Lord. Christ 
 is he " that liveth, and was dead ; and has the keys 
 of hell and of death :" i and his words are, " Look 
 unto me and be saved, O all ye ends of the earth." 
 For " the Father hath committed all judgment unto 
 the Son." 3 " He that hath the Son, hath life ; and 
 he that hath not the Son of God hath not life. r 4 
 
 Still, not every one that saith unto him, Lord, Lord, 
 shall enter into the kingdom of heaven ; but he that 
 doeth the will of his Father which is in heaven. For 
 the purpose of coming to Christ, and calling him 
 Lord, is that we may be brought unto God, and re- 
 conciled. And we are brought to God and recon- 
 ciled, not that we may oppose or disobey his will. 
 It was disobedience to his will, that separated men 
 from God at the first, and they must continue 
 
 1 Rev. i. 18. 2 Isa. xlv. 22. 
 
 3 John v. 22. * 1 John v. 12. 
 
MATT. VII. 21 23. 153 
 
 alienated as long as they continue disobedient. So 
 that to say unto Christ, Lord, Lord, and not to do 
 the will of his Father, is to contradict the Father's 
 design in sending his Son into the world, and to set 
 aside* the purpose of the Son, in making an atone- 
 ment for lost and sinful man. " He died unto sin," 
 that we might " live unto righteousness." And 
 therefore the first message of the Gospel was, 
 " Repent ye ; for the kingdom of heaven is at hand." 
 " Cease to do evil ; learn to do well." " Mortify 
 your members which are upon the earth," renounce 
 " the works of the flesh :" " live after the Spirit, 5 ' 
 in righteousness, and godliness, and charity. " For 
 this is the will of God, even our sanctification f ' and 
 whoever calls upon the Lord Jesus in the spirit of true 
 and genuine faith, must make it the business of his 
 life to fulfil this will : to watch against every depar- 
 ture from it, to seek for higher measures of grace, 
 that he may daily approach nearer to it, and " go 
 on unto perfection." 
 
 But even in the earliest days, we read of those 
 who like Simon the magician, were more willing to 
 possess Christian gifts, than to follow Christian 
 practices : who desired the privileges, without the 
 conditions ; and spoke of " continuing in sin, that 
 grace might abound." 6 All such have a solemn 
 warning. 
 
 22. Many will say to me in that day, Lord, Lord, have 
 we not prophesied in thy name ? and in thy name have cast 
 out devils 1 and in thy name done many wonderful works ? 
 
 23. And then will I profess unto them, I never knew you : 
 depart from me, ye that work iniquity, 
 
 5 Acts viii. 18. 6 Rom. vi. 1. 
 
 8 
 
154 MATT. VII. 21 J>3. 
 
 We can easily understand how one might pro- 
 phesy, i. e. preach or teach in the name of Jesus, 
 and yet be none of his ; their " hearts going after 
 their covetousness," 7 even whilst they were out- 
 wardly proclaiming the words of righteousness and 
 truth. We know too that the Lord has made use 
 of instruments such as Balaam, who have uttered the 
 words which he has put into their mouth, whilst 
 their hearts were far from him. 8 But we are startled 
 to hear that men might cast out devils, and do many 
 wonderful works, and yet not be true disciples of 
 him in whose name they were acting. St. Paul, 
 however, saw no such difficulty : for he says, 
 " Though I have the gift of prophecy, and under- 
 stand all mysteries, and all knowledge ; and though 
 I have all faith, that I could remove mountains, 
 and have not charity, I am nothing." 9 Therefore 
 the gift of tongues and the gifts of healing might be 
 granted for the special purpose of making the gospel 
 known, whilst the hearts of those who exercised 
 these powers had never joined themselves to the 
 Lord Jesus " in a perpetual covenant," and were 
 yet in an unconverted state. We know, for instance, 
 that Judas was unconverted. Yet there is no rea- 
 son to suppose that when Jesus sent forth his apos- 
 tles to proclaim his coming, he withheld from Judas 
 the powers which he gave to others. He said to 
 him as to the rest, " Heal the sick, cast out devils." 1 
 Yet would he say to him at last, / never knew thee. 
 
 The true sign of his favour is taught us here. Not 
 outward qualifications, but inward holiness. Not a 
 
 7 Ezek. xxxiii. 31. 8 Numb. xxii. 18. 
 
 9 1 Cor. xiii. 2. ' Ch. x. 8. 
 
MATT. VII. 2123. 155 
 
 gifted head, but a tender heart. We admire activity, 
 and energy, and splendid talents : they may be use- 
 ful, they may even be employed in the service of 
 God, and help to carry out his purposes : yet they 
 may exist without " the spirit of Christ :" and " the 
 spirit of Christ," manifested by its fruits, is the true 
 test by which his disciples are discerned: neither 
 will he acknowledge those who pretending to be 
 his, " walk after the flesh," 2 and are not " turned 
 from their iniquities." 
 
 Indeed this sentence offers a solemn consideration 
 to all who belong to the visible church, and " pro- 
 fess and call themselves Christians." We all say 
 unto Christ, Lord, Lord. We bow at the name of 
 Jesus : in his name we offer our petitions, and claim 
 his mediation. And we do well : for there is no 
 other access to the Father, but by Him. The other 
 part remains, that we do the will of his Father. 
 Otherwise our profession is vain, and " we are yet 
 in our sins." They are the Lord's own words; 
 Depart from me, I never knew you, ye workers of ini- 
 quity. " The Lord knoweth them that are his." 3 
 But they that are his, "walk religiously in good 
 works :" and whoever worketh iniquity, is known to 
 him indeed, fatally known, as Judas was known, to 
 be " a son of perdition :" 4 but he is not known as 
 one who has been redeemed by his blood, renewed 
 by his grace, and preserved by his love, that he may 
 be " presented faultless'' before the throne of God. 5 
 For " they that are Christ's," and are known by him 
 as his people, have " crucified the flesh with the 
 
 * Rom. viii. 9. 3 2 Tim. ii. 19. 
 
 4 John xvii. 12. 5 See Jude 24. 
 
156 MATT. VII. 2429. 
 
 affections and lusts." 6 And this is their seal : " Let 
 every one that nameth the name of Christ, depart 
 from iniquity." 7 
 
 LECTURE XXXIV. 
 
 THE TRUE FOUNDATION. 
 
 MATT. vii. 2429. 
 
 24. Therefore whosoever heareth these sayings of mine 
 and doeth them, I will liken him unto a wise man, which 
 built his house upon a rock : 
 
 25. A fid the rain descended, and the floods came, and the 
 winds blew, and heat upon that house ; and it fell not : for 
 it was founded upon a rock. 
 
 26. And every one that heareth these sayings of mine } and 
 doeth them not, shall be likened unto a foolish man, which 
 built his house upon the sand : 
 
 27. And the rains descended, and the floods came, and the 
 winds blew, and beat upon that house ; and it fell : and 
 great was the fall of it. 
 
 The similitude in this passage is every way ex- 
 act. Men build a house, looking to future time. 
 And they look to future time, when they " take 
 the yoke of Christ" upon them. They are in life, 
 nay, in health, and in strength ; but they look to 
 the time of weakness, and of age, and of death, 
 
 6 Gal. v. 24. 7 2 Tim. ii. 20. 
 
MATT. VII. 2429. 157 
 
 and of judgment ; and against that season they lay a 
 foundation and provide a refuge. 
 
 Neither is it enough, to lay a slight and inade- 
 quate foundation, and build what they may de- 
 sign to be a refuge. The man is called wise, who 
 builds on a sure foundation, and lays it on a rock. 
 Will a builder say, that because it is calm weather, 
 or low water when he builds, he will neglect his 
 foundation, and place his house on the sandy shore ? 
 For a while indeed it might stand ; just as while 
 a man is well, or prosperous, or busy, he may feel 
 no alarm, be sensible of no danger, and find no 
 want of a just title to religious confidence. But 
 the house which stood secure while all was calm, 
 rocks and totters when the storms arise. All within 
 is hurry, confusion, and alarm. So it is with the 
 man who heareth these sayings, and doeth them not : 
 who has named the name of Christ, and said unto 
 him, Lord, Lord, but has not made the gospel his 
 rule of life, nor been zealous to do the will of his 
 Father which is in heaven. Such nominal religion is 
 a sandy foundation, which will neither stand in the 
 hour of death, nor in the day of judgment. It will 
 not stand in the hour of death : for a man will feel 
 reminded then of what he had before forgotten, that 
 " without holiness no man can see the Lord ;" that 
 the Saviour condemned those who " called him 
 Master and Lord," and " did not the things which 
 lie said." 1 Neither will it stand in the day of judg- 
 ment : for Christ has himself declared, that he will 
 reply to such as trusted in their church to save them, 
 and in their Christian name to save them, and showed 
 1 John xiii. 13. 
 
J58 MATT. VII. 2429. 
 
 no other signs of being in his faith : I never knew 
 you, ye that work iniquity. 
 
 Here then is a sufficient reason why we should 
 never be satisfied, as though " we had already at- 
 tained, either were already perfect ;" but should be 
 constantly pressing onward in the course of obedi- 
 ence, and sanctification, and fervent zeaL Nothing 
 else will avail in the season of trial. An inexperi- 
 enced person might stand by an architect, who was 
 clearing away the loose or sandy earth where a house 
 was to be built, and was perhaps laying down arches 
 or driving in piles, at a great expense of time and 
 trouble ; he might see this, and ask, why so much 
 labour should be employed on what was to be buried 
 under ground, and to make no part of the building. 
 The answer is, were we to build without a founda- 
 tion, or not to make that foundation deep and strong, 
 the house might endure for a while ; but when the 
 wintry storms arise, and the swelling stream beats 
 vehemently against it, that is, at the very season 
 when you most need a safe and comfortable shelter, 
 you would be forced to leave it, and go elsewhere 
 for security. 
 
 So it is with regard to the state of the heart 
 before God. While we are employed in the active 
 concerns of life, and engaged in the daily business 
 which occupies our minds, a slight stay is enough 
 for a man ; he sees himself better than others, he 
 sees others worse than himself; he performs some 
 religious duties, he does not often fall into gross 
 sins ; so he lulls his conscience, and contents himself 
 with a general hope that there is no need of more 
 thought or more fear ; he trusts that he is within 
 
MATT. VII. 24 29. 159 
 
 the Christian covenant, and that God will receive 
 him into his kingdom. 
 
 But the storm comes at some time or other ; the 
 tempest of affliction, or of sickness, or of approach- 
 ing death. This is the trial of religion, for it is 
 against this trial that religion is to prepare us. And 
 then the man who has made no more than a no- 
 minal profession of faith in Christ, and has never 
 laboured to adorn his Saviour's doctrine by a pure 
 and holy conversation, by resisting the sin of his 
 heart, by " abounding in the work of the Lord ;" 
 he feels that this is no time for deceiving his own 
 soul, as he may have done hitherto, by vain words. 
 He feels that a merely outward profession was not 
 the faith intended by the command, " Take my 
 yoke upon you, and learn of me ;" that it was not 
 merely outward profession which Paul was making, 
 when he "brought under his body, and kept it in 
 subjection ;" that outward profession is not the faith 
 required by St. James, who insists that we " show 
 our faith by our works;" that it is not outward 
 profession which will be recompensed by the blessed 
 words, " Well done, thou good and faithful servant, 
 enter thou into the joy of thy Lord." Those who 
 had prophesied in the name of Christ, and cast out 
 devils, and done many wonderful works, had made 
 more outward profession than he can have to show. 
 Yet they are rejected ; depart from me, ye that work 
 iniquity. 
 
 Now, therefore, is the time for laying a founda- 
 tion which will stand good at the last. We must 
 not be satisfied, unless when we look into ourselves 
 and examine our lives, we have " the testimony 
 6 
 
160 MATT. VII. 2429. 
 
 of our conscience," that it has been our purpose, 
 our prayer, our labour, to be " neither barren nor 
 unfruitful in the knowledge of our Lord Jesus 
 Christ :" but to add to our faith virtue, and know- 
 ledge, and temperance, and patience, and brotherly 
 kindness, and charity. 2 
 
 Observe, however, that there is nothing in this 
 to contradict the general language of the gospel ; 
 nothing to imply that a man's own righteousness is 
 to be the ground of his confidence. This would 
 indeed be to build our house upon the sand. " By 
 grace we are saved ; not of works, lest any man 
 should boast." 3 But the truth here declared, is 
 another truth, no less to be insisted on, that the 
 practice of a Christian must be as peculiar as his 
 faith ; that the faith in which he professes to live, 
 must shine in his actions, must speak in his words, 
 must breathe in his spirit and temper. Then, 
 though the floods may come, and the winds blow, 
 and the stream beat against your house, it shall not 
 be shaken ; for it is founded upon a rock. For 
 " though your earthly habitation is dissolved," you 
 have a habitation secured for you in the heavens, 
 whose builder and maker is God ; where no storms 
 shall rage, no tempests ever threaten ; but all shall 
 be a perpetual calm and sunshine, in the presence 
 of God and of the Lamb, 
 
 28. And it came to pass, when Jesus had ended these 
 sayings, the people were astonished at his doctrine : 
 
 29. For he taught them as one having authority, and not 
 as the scribes. 
 
 2 See 2 Pet. i. 5, 8. 3 Eph. ii. 9. 
 
MATT. VIII. 113. 161 
 
 LECTURE XXXV. 
 
 A LEPER CLEANSED, AND A CENTURION'S SERVANT 
 HEALED. 
 
 MATT. viii. 1 13. 
 
 1. When he was come down from the mountain, great 
 multitudes folloived him. 
 
 2. And, behold, there came a leper and worshipped him, 
 saying, Lord, if thou wilt, thou canst make me clean. 
 
 3. And Jesus put forth his hand, and touched him, 
 saying, I will; Be thou clean. And immediately his lep- 
 rosy was cleansed. 
 
 4. And Jesus saith unto him, See thou tell no man ; but 
 go thy way, shew thyself to the priest, and offer the gift 
 that Moses commanded, for a testimony unto them. 
 
 Every one who " lives in the faith of the Son of 
 God," is a testimony to all who know him of the 
 healing power of Christ. Sinfulness, indeed, is not 
 eradicated from the heart, as we may suppose that 
 the disease of this leper was eradicated. Still he is 
 a different man from what he was before he embraced 
 the Christian faith, or from what he would have 
 been, if he had not embraced it ; his conduct, his 
 sentiments, the temper of his mind, his whole cha- 
 racter, supplies a testimony to the fact, that the 
 gospel can teach, and persuade, and enable a man 
 to " seek first the kingdom of God and his right- 
 
 eousness." 
 
162 MATT. VIII. 113. 
 
 And of all who profess to believe in Christ, God 
 expects that they should afford a testimony of it : 
 " that men should see their good works, and glorify 
 their Father which is in heaven." 
 
 5. And when Jesus was entered into Capernaum, there 
 came unto him a centurion, beseeching him. 
 
 6. And saying, Lord, my servant lieth at home sicJc of 
 the palsy, grievously tormented. 
 
 St. Luke, in relating this miracle, * tells us more 
 of the character of this centurion. He was a Roman 
 officer ; and being stationed in Judea, had profited 
 by the knowledge of God which prevailed in that 
 land. Hardly expecting that he himself, as a fo- 
 reigner, should obtain a favour from our Lord, " when 
 he heard of Jesus, he sent unto him the elders of 
 the Jews, beseeching him that he would come and 
 heal his servant. And when they came to Jesus, 
 they besought him instantly, saying, that he was 
 worthy for whom he should do this : for he loveth 
 our nation, and hath built us a synagogue." He had 
 learnt to know the God of Israel ; and he had shown 
 this, by employing his authority and means to pro- 
 vide a temple for his worship. Coming to Judea 
 from a heathen land, and finding a religious creed 
 and worship different from his own, he did not ridi- 
 cule it, as the heathens were commonly accustomed 
 to ridicule the Jews : he did not refuse to examine 
 it, as too many pass by with neglect what differs 
 from the ideas they have received : but he inquired, 
 and discovered, as well he might, that there was no 
 nation like that of the Jews, " which had God so 
 
 1 Luke vii. 2 10. 
 10 
 
MATT. VIII. 113. 163 
 
 nigh unto them." 2 Probably he acknowledged and 
 worshipped the true God, who in the beginning had 
 made the heavens and the earth : certainly, however, 
 he honoured him, and built his people a synagogue. 
 And this his simplicity and sincerity, in following 
 the light which he had, was now to meet with its 
 reward. 
 
 7. And Jesus saith unto him, I will come and heal him. 
 
 8. The centurion answered and said, Lord, I am not 
 worthy that thou shouldest come under my roof: but speak 
 the word only, and my servant shall be healed. 
 
 9. For I am a man under authority, having soldiers 
 under me ; and I say to this man, Go ; and hegoeth ; and 
 to another, Come, and he cometh ; and to my servant, Do 
 this, and he doeth it. 
 
 This reply affords us, first, an example of real 
 humility. The Jews had said of him, He is worthy 
 that this should be done for him ; but he declared 
 of himself, / am not worthy. I have no claim to 
 the distinction of receiving under my roof the Son 
 of God. So it is with every sincere Christian. 
 Others admire and praise them; but they are so 
 intimately aware of their own infirmities, that they 
 cannot take such praise unto themselves ; and re- 
 joice in the reflection, that they have something 
 better to depend upon than their own worthiness. 
 And this state of mind is pleasing to God : " He 
 that humbleth himself shall be exalted." 
 
 We have further, an example of faith in this cen- 
 turion. Being a man in authority himself, as well 
 as under authority, he knew what was the effect of 
 authority ; he knew that he obeyed the command of 
 his king, and that he had only to say to his servants, 
 
 2 Deut. iv. 7. 
 
 M 2 
 
164 MATT. VIII. 113. 
 
 Do this, and they did it. And he believed that Jesus 
 had the same authority, the same power ; that he 
 had but to speak the word, and his will should be 
 done ; that not only " the winds and the sea," but 
 disease and death, would obey him. 
 
 This was what, at that time, men were bound to 
 believe concerning Jesus : they were to own what 
 Nicodemus owned, that " no man could do the mi- 
 racles that he did, unless God were with him." 
 This the Jews in general refused to believe ; but 
 the centurion had no obstinate prejudices, encou- 
 raged no disposition of mind which opposed his 
 conviction; and the miracles he had seen, or the 
 doctrines he had heard, had produced their proper 
 effect, and wrought in him FAITH. And our Lord, 
 who knows what is the state of mind in which 
 faith is wrought, and what is the state of mind 
 which resists the influence of the Holy Spirit, ap- 
 proved his faith, and honoured it with a special 
 mark of favour. 
 
 10. When Jesus heard it, he marvelled , 3 and said to 
 them that followed, Verily I say unto you, I have not found 
 so great faith, no, not in Israel. 
 
 11. And I say unto you, that many shall come from the 
 east and west, and shall sit down with Abraham, and Isaac, 
 and Jacob in the kingdom of heaven. 
 
 12. But the children of the kingdom shall be cast out 
 into outer darkness : there shall be iceeping and ynasliing 
 of teeth. 
 
 3 He marvelled. The evangelist speaks of the impression 
 which our Lord's manner had upon those who stood by : he had 
 the appearance of surprise. But he "knew what was in man," 
 and required no outward proof of it. 
 
 6 
 
MATT VIII. 113. 165 
 
 Here the great truth is laid open, which the Jews 
 were so unwilling to receive, and which only a 
 special vision led even Peter to acknowledge, that 
 " in every nation, he that feareth God, and worketh 
 righteousness, is accepted with him." 4 
 
 The reason why it should be so, whilst the children 
 of the kingdom should be cast out, is plain from the 
 history which relates the fact. The book of Acts is 
 full of examples. One will suffice ; 3 " When the 
 Jews saw the multitudes" saw how many were 
 come from the east and west, in order to listen to the 
 words of the God of Abraham and Isaac and 
 Jacob " they were filled with envy, and spake 
 against those things which were spoken by Paul, 
 contradicting and blaspheming. Then Paul and 
 Barnabas waxed bold and said, It was necessary that 
 the word of God should first have been spoken to 
 you : but seeing ye put it from you, and judge your- 
 selves unworthy of everlasting life, lo ! we turn to 
 the Gentiles." Thus many of the Gentiles became 
 partakers of the patriarchs' faith, and shall hereafter 
 be partakers of their resurrection ; whilst the chil- 
 dren of the kingdom closed the door of everlasting 
 life against themselves : rejected the word, " which 
 was able to make them wise unto salvation through 
 faith that is in Christ Jesus." 6 
 
 13. And Jesus said unto the centurion, Go thy way, 
 and as thou hast believed, so be it done unto thee. And his 
 servant was healed in the selfsame hour. 
 
 What is here said to the centurion, is applicable 
 to all, at all times. The language of the Gospel 
 
 4 Acts x. 35. 6 Ib. xiii. 46. 6 2 Tim. iii. 15. 
 
166 MATT. VIII. 1422. 
 
 is, As thou hast believed, " according to thy faith," 
 so be it done unto thee. According to our faith in 
 the divine Word, and in Him whom that word 
 makes known to us, so will it be with us all. 
 
 May He who sees every heart and knows what is 
 the spirit of every individual, may he give us that 
 true faith on which the promise of everlasting life 
 depends ! 
 
 LECTURE XXXVI. 
 
 SICKNESS HEALED- ANSWERS TO A SCRIBE AND 
 A DISCIPLE. 
 
 MATT. viii. 14 22. 
 
 14. And when Jesus was come into Peter s house, he saw 
 his wife's mother laid, and sick of a fever. 
 
 1 5. And he touched her hand, and the fever left her : 
 and she arose, and ministered unto them, 
 
 16. When the even was come, they brought unto him 
 many that were possessed with devils ; and he cast out the 
 spirits with his word, and healed all that were sick : 
 
 1 7. That it might be fulfilled- which was spoken by Esaias 
 the prophet, saying, Himself took our infirmities, and bare 
 our sicknesses. l 
 
 In a double sense he took our infirmities : he be- 
 came subject to them, that he might take them 
 away : he bore our sicknesses that he might bear our 
 i Isa. liii. 4. 
 
MATT. VIII. U-22. 167 
 
 sins ; " bear them in his own body on the tree," that 
 we might be delivered from their burthen. There- 
 fore the words of Isaiah were fulfilled, " Truly he 
 hath borne our griefs, and carried our sorrows." 
 And now, by relieving those who were possessed with 
 devils, and healing all that were sick, he gave an ear- 
 nest of his farther and greater purpose, the deliver- 
 ance of their souls. 
 
 18. Now when Jesus saw great multitudes about him, he 
 gave commandment to depart unto the other side. 
 
 19. And a certain scribe came, and said unto him, 
 Master, I will follow thee whithersoever thou goest. 
 
 20. And Jesus saith unto him, The foxes have holes, and 
 the birds of the air have nests ; but the Son of man hath 
 not where to lay his head. 
 
 We may suppose that this scribe had witnessed 
 the miracles which Jesus was performing, and saw 
 that "God was with him:" 2 and believing, with 
 the rest of his countrymen, that the Messiah was to 
 reign like David on an earthly throne, he desired to 
 obtain his favour, by early devoting himself to his 
 service. He might hope for that which the wife 
 of Zebedee asked in behalf of James and John : 
 " Lord, grant that these my sons may sit, the one on 
 thy right hand, and the other on the left in thy 
 kingdom. 3 
 
 If these were the scribe's thoughts, the answer 
 would be a rebuke. Jesus, who " needed not that 
 any should testify of man, for he knew what was in 
 man ;" 4 saw his purpose, and reproved it ; as if 
 saying, Thou comest to me, not that thou mayest 
 hear the things that pertain to the kingdom of God, 
 
 2 John iii. 1. 3 See Ch. xx. 21. 4 John ii. 25. 
 
168 MATT. VIII. 1422. 
 
 but for the sake of temporal gain and advantage. 
 Learn your mistake. He whose power you wish to 
 share, and from whose greatness you look for bene- 
 fit, is worse provided than the fowls of the air or the 
 beasts of the field. His " kingdom is not of this 
 world." The splendour which is found in kings' 
 houses will never be his. The foxes have holes, and 
 the birds of the air have nests : but the Son of man 
 hath not where to lay his head. If therefore thou 
 art resolved to follow me whithersoever I go, it must 
 be in the way of hardship and privation. " Whoever 
 will come after me, let him deny himself, and take 
 up his cross, and follow me." 5 
 
 But the scribe might have spoken under a serious 
 and laudable impulse. He saw signs of divine 
 power ; he heard words of divine wisdom ; he lis- 
 tened to teaching very different from that which he 
 had been accustomed to : and under the influence 
 of just feeling, and with the eagerness of sudden 
 conviction, he forms a resolution : Lord, I will fol- 
 low thee whithersoever thou goest. 
 
 Such a resolution, however wise, must not be 
 lightly entertained. It must not be made under any 
 false expectation that all is to be smooth and easy. 
 The Lord would not tempt this man to leave his re- 
 lations and friends, and abandon his worldly interests, 
 without knowing beforehand what difficulties he 
 must encounter, and be prepared for. Therefore he 
 gives him the same sort of warning, which he after- 
 wards gave to "great multitudes who went with 
 him : 6 and he turned and said unto them, If any 
 man come unto me, and hate not his father and mother 
 * Ch. xvi. 24. 6 L u k e x i v . 2527. 
 
MATT. VIII. 1422. 169 
 
 and wife and children and brethren and sisters, yea 
 and his -own life also, he cannot be my discipH 
 For which of you, intending to build a tower, sitteth 
 not down first, and counteth the cost, whether he 
 have sufficient to finish it ! Lest haply, after he hath 
 laid the foundation, and is not able to finish it, all 
 that behold it begin to mock him, saying, This man 
 began to build, arid was not able to finish." 
 
 In this spirit the scribe was admonished to count 
 the cost, before he undertook to follow Jesus. Per- 
 haps the Lord saw that he was of an ardent cha- 
 racter ; and there was danger, lest, though he " re- 
 ceived the word with joy," he should " have no root 
 in himself, and when tribulation or persecution arose 
 because of the word, by-and-by he should be offended." 7 
 Let him consider first whether he were prepared for 
 such trials : prepared to forego all present reward, 
 all hope of worldly ease or comfort for the sake of 
 future glory. 
 
 Another follower received a very different reply. 
 Each, we may be sure, was adapted to the peculiar 
 case which drew them forth. 
 
 21. And another of his disciples said unto him, Lord, 
 suffer me first to go and bury my father. 
 
 22. But Jesus said unto him, Follow me ; and let the 
 dead bury their dead. 
 
 This disciple, unlike the former, needed rather to 
 be excited than to be restrained. He could not be 
 trusted among those whom he would have found at 
 home. Therefore our Lord says to him, Let the dead 
 
 ^ See Mark iv. ] 7. 
 
170 MATT. VIII. 14-22. 
 
 bury their dead. 8 Leave these who are naturally 
 dead, and whose state cannot now be changed, to 
 the care of those who are spiritually dead, and will 
 not be roused to seek a heavenly kingdom. Thou 
 hast a peculiar and important call : so we learn 
 from St. Luke, who relates the same history " Go 
 thou and preach the kingdom of God." 9 
 
 The lesson, then, which is to be derived from 
 these words, is that the soul, whether our own 
 or of others, is a treasure so precious, that the se- 
 curing its welfare is in all circumstances the " one 
 thing needful." No man can imagine that our Lord 
 was indifferent to filial duties. We know that from 
 the cross itself, he provided for the comfort of his 
 own parent's declining years ; saying to " the dis- 
 ciple whom he loved, Behold thy mother ! And from 
 that hour that disciple took her unto his own home." 1 
 But in the case of this person, his wisdom foresaw, 
 that if he returned to his own family, he might be 
 entangled in an inextricable snare. Therefore it 
 was one of those instances where even father and 
 mother were to be left for the sake of the kingdom 
 of heaven : where he who had found " the pearl of 
 great price," would act wisely in selling all that he 
 had, that he might "buy that pearl." 2 
 
 8 The spiritually dead. By this' awful term those are described 
 who are " dead in trespasses and sins." A sentence in St. John 
 represents at once both their state and the means of their re- 
 covery. Verily, verily, I say unto you, the hour is coming, and 
 now is, when the dead shall hear the voice of the Son of God ; 
 and they that hear shall live." John v. 25. 
 
 9 Luke ix. 60. John xxi. 26. 
 
 2 Ch. xiii. 40. 
 
MATT. VIII. 2327. 171 
 
 LECTURE XXXVII. 
 
 THE DISCIPLES ENDANGERED BY A STORM. 
 
 MATT. viii. 23 27. 
 
 23. And when he was entered into a ship, his disciples 
 followed him. 
 
 24. And, behold, there arose a great tempest in the sea, 
 insomuch that the ship was covered with the waves : but he 
 was asleep. 
 
 Though the sea which they were crossing was only 
 a large lake, it is subject, like all such waters, to 
 sudden storms, which are full of danger to those who 
 are overtaken by them. And the tempest which 
 now came on, and brought the disciples into so much 
 peril, might prove to them a sample of their future 
 life. Perhaps it was ordered to that end. 
 
 They had entered into the ship in obedience to 
 their Lord's commands. Yet suddenly they were 
 thrown into danger. 
 
 Not long afterwards, on their first entrance upon 
 the ministry to which they were appointed, a like 
 thing happened to them. In accordance with the 
 instructions which they had received, they stood up 
 in the temple at Jerusalem, and declared how God 
 had " made that same Jesus," whom the chief priests 
 and rulers of the Jews "had crucified and slain, 
 
172 MATT. VIII. S3 27. 
 
 both Lord and Christ." * " And as they spake unto 
 the people, the priests and the captain of the temple 
 and the Sadducees, came upon them, being grieved 
 that they taught the people, and preached through 
 Jesus the resurrection from the dead. And they 
 laid hands on them, and put them in hold unto the 
 next day; for it was now eventide." The whole 
 history related in " the Acts" abounds with instances 
 of the like kind. " Herod the king stretched forth 
 his hands" against the church : he " killed James, 
 the brother of John with the sword. 2 And because 
 he saw that it pleased the Jews, he proceeded further 
 to take Peter also : and when he had apprehended 
 him, he put him in prison." So likewise at Lystra, 
 at Antioch, at Philippi, a great tempest arose 
 against Paul, the waves of which had well nigh over- 
 whelmed him. 3 At Csesarea, through the malice of 
 the Jews he was delivered over to the Roman go- 
 vernor, and lingered two whole yeara in prison. 4 
 He might have been disposed to think himself for- 
 gotten: and to complain, as the evangelist Mark 
 tells us the disciples complained on this occasion 
 whilst Jesus was asleep : " Master, carest thou not 
 that we perish ?" 5 
 
 Before, however, these trials arrived, they had 
 been prepared for them. Their master had warned 
 them. His prayer was, not " that they might be 
 taken out of the world, but that they might be kept 
 from the evil" one. 6 Experience, too, of occasions 
 like the present, and of the deliverance that followed, 
 
 1 Acts ii. 36. iv. 13. 2 Acts xii. 13. 
 
 3 Acts xiv. 19. xvi. 22. 4 Actsxxiii. 35. xxiv. 27. 
 
 6 Mark iv. 38. 6 John xvii. 15. 
 
MATT. VIII. 2327. 173 
 
 had taught them to whom they might apply, and 
 where they might find assistance in their dangers. 
 Why should they be fearful? He might seem to 
 be asleep whilst they were suffering. But he was 
 really wakeful to all their wants, and watching over 
 all their trials. 
 
 25. And his disciples came to him, and awoke him, 
 saying, Lord, save us: we perish. 
 
 There are times when the people of God are 
 sorely tried, by opposition, by enmity, or by sorrows 
 and temporal distresses. In their perplexity they 
 may be inclined to say, after the example of the 
 Psalmist, 7 
 
 How long wilt thou forget me, Lord, 
 
 Must I for ever mourn ? 
 How long wilt thou depart from me, 
 
 Ah ! never to return ? 
 
 St. Paul may have felt something of this kind, 
 when harassed by what he terms " a thorn in the 
 flesh, a messenger of Satan, to buffet him." 8 Like 
 the disciples here, he " besought the Lord thrice, 
 that it might depart from him:" as if saying, 
 " Master, why sleepest thou ? Carest thou not that 
 I perish!" 
 
 But " he that keepeth Israel, shall neither slum- 
 ber nor sleep." 9 " God will avenge his own elect," 
 though he may " bear long with them." 1 The per- 
 secutions or the afflictions which they labour under, 
 have their appointed work to do, when the afflicted 
 
 7 Ps. xiii, 1 . B 2 Cor. xii. 7. 
 
 9 Ps. cxxi. 4. Luke xviii. 7. 
 
174 MATT. VIII. 2327. 
 
 or the persecuted are true followers of their God and 
 Saviour ; and shall no more go beyond the proper 
 limit, than the tempest which arose in the sea could 
 exceed the bounds assigned by Him who at the right 
 moment would restrain it, and say, " Hitherto shalt 
 thou go, and no further, and here shall thy waves 
 be stayed." 2 
 
 26. And he saith unto them, Why are ye fearful, O ye 
 of little faith ? Then he arose, and rebuked the winds and 
 the sea ; and there was a great calm. 
 
 27. But the men marvelled, saying, What manner of 
 man is this, that even the winds and the sea obey him. 
 
 The apostles had seen what might have prevented 
 their alarm. They had seen proofs of power which 
 might have made them sure that even the winds and 
 the sea would obey him. But it is not always in the 
 season of danger, perplexity, or affliction that those 
 truths occur to us which might strengthen the heart, 
 and keep it from fainting. All have not the stedfast 
 faith of the prophet, so as to say, " Although the fig- 
 tree shall not blossom, neither shall fruit be in the 
 vines ; the labour of the olive shall fail, and the 
 fields shall yield no meat ; the flesh shall be cut off 
 from the fold, and there shall be no herd in the 
 stalls : yet I will rejoice in the Lord, I will joy in 
 the God of my salvation." 3 
 
 We have a compassionate Lord, who "can be 
 touched with the feeling of our infirmities;" and 
 " in that he himself hath suffered, being tempted, he 
 is able to succour them that are tempted." * He 
 
 8 Jobxxxvii. 11. a Habakkuk. iii. 17, 18. 
 
 4 Heb. iv. 15, and ii. 18. 
 
MATT. VIII. 2327. 175 
 
 will rather pity, than rebuke the fears which arise 
 from the frailty of nature, and not from the unfaith- 
 fulness of the heart. Perhaps it may not seem fit, 
 in his infinite wisdom, to rebuke the winds and the sea, 
 that there may be a calm. Perhaps he may not see 
 it best to remove the affliction, or cause " a man's 
 enemies to be at peace with him." 5 But whether 
 the sea which we are crossing be rough or smooth, 
 " all things shall work together for good to them that 
 love God." 6 He is ever nigh to them that trust in 
 him, and " where he is nigh, no ill can come." 
 " Therefore will we not fear, though the earth be 
 " moved, and though the mountains be carried into 
 the midst of the sea : though the waters thereof roar 
 and be troubled, though the mountains shake with 
 the swelling thereof. God is our refuge and strength, 
 a very present help in trouble." 7 
 
 6 Prov. xvi. 7. 6 Rom. viii. 38. 
 
 7 Ps. xlvi. 13. 
 
176 MATT. VIII. 2834. 
 
 LECTURE XXXVIII. 
 
 UNCLEAN SPIRITS CAST INTO A HERD OF SWINE. 
 
 MATT. viii. 28 34. 
 
 r * 28. And when he was come to the other side into the 
 country of the Gergesenes? there met him two possessed with 
 devils, coming out of the tombs, exceeding fierce, so that no 
 man might pass by that way. 
 
 29. And y behold, they cried out, saying, What have we 
 to do with thee, Jesus, thou Son of God ? Art thou come 
 hither to torment us before the time 1 
 
 This history, more fully than any other, acquaints 
 us with the power of those evil spirits which Christ 
 Jesus came to subdue. It is a subject upon which 
 we can proceed no further than Scripture leads us 
 by the hand. Scripture, however, speaks not only of 
 the great enemy of mankind, " the prince of dark- 
 ness," " the prince of this world ;" but likewise of 
 other evil spirits who are permitted to exercise 
 power over men. Jesus had begun his ministry by 
 overcoming Satan; he proceeds to show that the 
 Son of God was come, and for what purpose he was 
 come, by subduing those inferior spirits, who at this 
 period seem especially to have exerted their male- 
 
 This was the region of Gadara, chiefly inhabited by Jews, but 
 surrounded by Gentiles. 
 
MATT. VIII. 2834. 177 
 
 volence. They knew, it appears, who was appointed 
 to restrain them and break their dominion. They 
 cried out, saying, What have we to do with thee, 
 Jesus, thou Son of God f Thou art light, and we 
 are darkness : what have we to do with thee ? Hap- 
 pily for the world, for this purpose he came ; " for 
 this purpose was the Son of God manifested, that he 
 might destroy the works of the devil." 2 And an 
 awful subject of thought is opened to us in the 
 words that follow, Art thou come hither to torment 
 us before the time f This shows a fearful expecta- 
 tion of wrath to come; of the judgment awaiting 
 them, of which St. Peter speaks, " God spared not 
 the angels that sinned, but cast them down to hell, 
 and delivered them into chains of darkness, to be 
 reserved unto judgment." 3 
 
 For them, then, " there remaineth no more 
 sacrifice for sins, but a certain fearful looking for of 
 judgment, and fiery indignation, which shall devour 
 the adversaries." To us they leave a warning, " To- 
 day, if ye will hear his voice, harden not your hearts." 
 " Behold, now is the accepted time, now is the day 
 of salvation." 
 
 30. And there was a good way off from them an herd of 
 many swine, feeding. 
 
 31. So the devils besought him, saying, If thou cast us 
 out, suffer us to go away into the herd of swine. 
 
 32. And he said unto them, Go. And when they were 
 come out, they went out into the herd of swine ; and, behold, 
 the whole herd of swine ran violently down a steep place 
 into the sea, and perished in the waters. 
 
 2 1 John iii. 8. 5 2 Pet. ii. -4. 
 
 N 
 
178 MATT. VIII. 2834. 
 
 The devils besought him, Suffer us to go into the 
 herd of swine. Without permission they could do 
 nothing. This agrees with what we read in Job's 
 history, * " The Lord said unto Satan, Behold, all 
 that he hath is in thy power ; only upon himself put 
 not forth thy Hand." And afterwards, " The Lord 
 said unto Satan, Behold, he is in thine hand : but save 
 his life." 5 
 
 The Jews were forbidden to eat the flesh of 
 swine. " The swine, because it divideth the hoof, 
 yet cheweth not the cud, it is unclean unto you : 
 ye shall not eat of their flesh, nor touch their dead 
 carcase." 6 Therefore those who kept them were not 
 obedient to the law, and this destruction of their 
 herd may have been intended as a punishment. But 
 the great purpose of the whole was, no doubt, to 
 show the dominion of Jesus over the spiritual world. 
 It has been supposed, that the power of devils was 
 allowed to be more evidently exerted at the period 
 of our Lord's ministry than at any other time before 
 or since, in order that his own superior power, his 
 universal sovereignty, might appear. In the same 
 way as temporal evils and bodily disorders are per- 
 mitted for some purpose which God brings about by 
 means of them, which we know not now, but may 
 know hereafter. When the disciples inquired of 
 our Lord, whether it was the sin of the parents, or of 
 the man himself, which had been punished by his 
 being " born blind," the answer was, " Neither has 
 this man sinned, nor his parents :" no particular 
 sin on the part of either has been the cause, though 
 all evils are derived to us from Adam's sin; "but 
 4 Job i. 12. s Ib. ii. 6. 6 Deut. xiv. 8. 
 
MATT. VIII. 2834. 179 
 
 that the works of God should be made manifest in 
 him." 7 So by the power at this time exercised, evi- 
 dently exercised, by unclean spirits, the greater 
 power of him who " with authority commanded 
 them, and they obeyed him," was displayed in the 
 sight of all who witnessed this miracle. 
 
 Another truth appears which well deserves at- 
 tention ; namely, the miserable end of those who 
 have given themselves up to the dominion of evil 
 spirits. We are well assured that none are so given 
 up, till they have rejected all means of grace. But 
 do we not sometimes see sinners run headlong upon 
 their own destruction, in a manner of which this 
 history exhibits a striking example ? Pharaoh, for 
 instance ; proceeding, in defiance of repeated warn- 
 ings and judgments, first to sin, and then to profess 
 repentance, and then to sin again ; till at last he 
 openly arrayed himself against God, pursued his peo- 
 ple into the midst of the sea, and perished in the 
 waters. This is an extraordinary case : but much 
 of the same nature may be traced in the life and 
 death of many heinous sinners. The " unclean 
 spirit goeth, and taketh with him seven other spirits 
 more wicked than himself, and they enter in and 
 dwell there ; and the last state of that man is worse 
 than the first." 8 
 
 " Be wise therefore," and " agree with thine ad- 
 versary quickly, whilst thou art in the way with 
 him." 9 Make Him your friend, who is able to re- 
 strain and bind the enemy of your souls. If instead 
 of his mercy being engaged for you, " his wrath be 
 
 7 See John ix. 13. 8 Cli. xii. 45. 9 Ib. v. 25. 
 
 N 2 
 
180 MATT. VIII. 8834. 
 
 kindled against you, yea but a little," " who shall 
 abide his coming ?" " Blessed are they that put 
 their trust in him." * 
 
 The miracle, it appears, at the time, had no such 
 salutary effect upon the Gadarenes. 
 
 33, And they that kept them fled, and went their ways 
 into the city, and told every thing, and what was befallen 
 to the possessed of the devils. 
 
 34. And, behold, the whole city came out to meet Jesus : 
 and when they saw him, they besought him that he would 
 depart out of their coasts. 
 
 They little knew that he whom they besought to 
 depart out of their coasts, " came not to destroy 
 men's lives, but to save them ;" that "judgment is 
 his strange work ;" and that even his miracles, the 
 purpose of which was to manifest his power, were 
 used, in almost every instance, to manifest his bene- 
 volence too. Rather should they have besought him 
 to remain amongst them, and deliver them from the 
 evils by which they were harassed and perplexed. 
 But they knew not what they did. So, even now, 
 when the merciful purpose of Jesus Christ is fully 
 revealed, many act as these people acted. Instead 
 of courting the Redeemer, they put him from them, 
 and drive his spirit from their hearts. They yield to 
 the objections which the heart is prone to make against 
 serious religion, and rather dread and resist, than en- 
 courage it in themselves and others. Will not the hour 
 come, when the words of wisdom shall be made good ? 
 " Because I have called and ye refused, I have stretched 
 
 1 See Ps. ii. 12. 
 
MATT. IX. 18. 181 
 
 out my hand, and no man regarded ; But ye have set 
 at nought all my counsel, and would none of my re- 
 proof : I also will laugh at your calamity ; I will 
 mock when your fear cometh. Then shall they call 
 upon me, but I will not answer: they shall seek 
 me early, but they shall not find me ; for that they 
 hated knowledge, and did not choose the fear of 
 the Lord." 2 
 
 LECTURE XXXIX. 
 
 JESUS ASSERTS HIS POWER TO FORGIVE SINS. 
 MATT. ix. 1 8. 
 
 1. And he entered into a ship, and passed over, and came 
 into his own city, l 
 
 2. And, behold, they brought to him a man sick of the 
 palsy ^ lying on a bed : and Jesus seeing their faith, said 
 unto the sick of the palsy ; Son, be of good cheer, thy sins 
 be forgiven thee* 
 
 They had shown a proof of faith, which though 
 not noted here, is recorded by both Mark and Luke. 2 
 Finding the crowd too great to allow of their ap- 
 proaching Jesus by the door, they forced an opening 
 through the flat roof of the house in which he was, 
 and lowered the decrepit man down into the midst 
 
 2 Prov. i. 24. 
 
 1 Capernaum, not Nazareth, was at this time our Lord's own 
 city. 
 
 2 Mark ii. 4. Luke v. 19. 
 
182 MATT. IX. 18. 
 
 of the company. The national mode of building- 
 rendered this practicable. But it proved their zeal 
 and earnestness : showed a conviction that in Jesus 
 they might find a remedy which they could not find 
 elsewhere. He rewarded their confidence. But 
 whilst he healed the body, the soul was the first 
 object of his thought and care. He did not satisfy 
 himself with saying on this occasion, as he some- 
 times said, " Thy faith hath made thee whole ;" 
 but he drew attention to the origin of pain and sick- 
 ness. He said unto the sick of the palsy, Son, be of 
 good cheer : thy sins be forgiven thee. 
 
 3. And, behold, certain of the scribes said within them- 
 selves, This man blasphemeth. 
 
 For they argued, " Who can forgive sins, but 
 God only ?" 3 
 
 We could not have blamed this scruple, if it had 
 proceeded from a right motive. It might have arisen 
 from a quick sense of the honour due to God. It 
 did afford a proof of the "advantage" which the 
 Jewish nation had " every way, because that unto 
 them were committed the oracles of God." 4 For 
 there they learnt that God had appointed laws for 
 man, and that " the transgression of those laws is 
 sin" so that God is offended when his laws are trans- 
 gressed : and reason makes it evident that he alone 
 can forgive sins, who is offended by sins. Therefore 
 their conclusion was just. And it would have been 
 well if this great truth had never been obscured : 
 if men, under pretence of divine authority, had 
 never assumed to themselves a power which God has 
 3 See Markii. 7. 4 Rom. iii. 12. 
 
MATT. IX. 1-8. 183 
 
 not imparted to them, of standing in his place to for- 
 give sins, instead of declaring out of scripture whose 
 sins will be forgiven. 
 
 These men, however, were not affected by any 
 sensibility towards the honour of God. Their feel- 
 ing was no other than that which they often ex- 
 pressed when Jesus performed his cures on the 
 Sabbath day. They watched for such occasions of 
 traducing him, and lowering him in the opinion of 
 the people. 5 Evil, and not good was in their thoughts, 
 whilst they professed to defend God's honour. And 
 this he perceived, " and needed not that any should 
 testify" concerning them ; " for he knew what was 
 in man." 6 
 
 4. And Jesus knowing their thoughts, said, Wherefore 
 think ye evil in your hearts ? 
 
 5. For ivliether is easier, to say, Thy sins be forgiven 
 thee ; or to say, Arise, and walk ? 
 
 6. But that ye may know that the Son of man hath power 
 on earth to forgive sins, (then saith he to the sick of the 
 
 palsy, ) Arise, take up thy bed, and go unto thine house. 
 
 7. And Tie arose, and departed to his house. 
 
 Thus he proved that he had power on earth to 
 forgive sins, by performing a miracle which showed 
 that " God was with him." He could not employ 
 God's power, "without also knowing God's will. 
 Whenever a king intends another to act in his name, 
 he entrusts the ambassador with his seal : who would 
 not have the seal in his hands, if he had not the 
 authority of him to whom the seal belongs. And 
 this power, which as Nicodemus perceived and owned, 
 Jesus could not possess " unless God were with 
 
 5 See Mark iii. 2, &c. &c. 6 John ii. 23. 
 
J84 MATT. IX. 18. 
 
 him," 7 was the seal of his ministry ; the proof of 
 his being the Messiah ; the proof which these scribes 
 had seen, and ought to acknowledge. As he argued 
 with them elsewhere. If ye believe not me, be- 
 lieve the works. " The works that I do, bear wit- 
 ness of me that the Father hath sent me." 8 
 
 Jesus, however, had power on earth to forgive sins, 
 for a reason which could not be then understood by 
 those who beheld his miracles. God might have 
 entrusted him with miraculous powers, as he had 
 entrusted Moses, and Elijah, and many of the pro- 
 phets. But Jesus had power in himself: an au- 
 thority which he purchased at the price of his own 
 blood. He " came to give his life a ransom for 
 many." He " is the propitiation for our sins." " He 
 was wounded for our transgressions, he was bruised 
 for our iniquities ; the chastisement of our peace 
 was upon him ; and the Lord hath laid on him 
 the iniquity of us all." 9 This fulfilment of the 
 prophecies was soon to be made known to the Jewish 
 people. Tt was among the many things to be de- 
 clared to them, which as yet they " could not bear." 
 
 We, however, know it. We know that we do 
 not deprive God of the honour due to him, but 
 rather pay him honour, when we trust to his beloved 
 Son for the remission of sins. " For the Father 
 judgeth no man, but hath committed all judgment 
 unto the Son : that all men should honour the Son 
 even as they honour the Father." ! And happy in- 
 deed are we who do know this : who neither depend 
 upon the vain pretensions of men, claiming to be the 
 
 7 John iii. 1. s John v. 37. 
 
 9 Is. liii. 56. i John v. 2223. 
 
MATT. IX. 18. 185 
 
 vicegerents of God, and to hold his mercy in their 
 hands ; nor rest on a vague hope, that repentance 
 may efface the memory of the past ; nor comfort 
 ourselves with a groundless belief, that God will 
 make no "difference between him that serveth 
 him, and him that serveth him not." We depend 
 upon an actual price, paid to discharge a debt in- 
 curred : we appeal to satisfaction really made, to 
 reconcile the offended to the offender. He who 
 made this satisfaction, hath power on earth to for- 
 give sins ; and, trusting to this, we have real com- 
 fort when he says, Be of good cheer, thy sins be 
 forgiven thee. And such is his gracious assurance 
 to every sincere penitent, who comes to God through 
 him: and trusting to that assurance, may "have 
 joy and peace and believing" that " God hath given 
 to us eternal life ;" and that " this life is in his 
 Son." ^ 
 
 8. But when the multitude saw it, they marvelled, and 
 glorified God, which had given such power unto men. 
 
 It might have been said here, Because they have 
 seen the paralytic man relieved, does the multitude 
 marvel f They shall "see greater things than these." 3 
 They had seen the effect of sin removed, and the 
 man who through the fault of the first Adam had 
 been afflicted with disease and pain, by the goodness 
 of the second Adam restored to health and strength. 
 But it would be a greater thing than this to see sin 
 itself overcome : to see men who had been alienated 
 from God through wicked works, delivered from the 
 dominion of Satan, recovered to the favour of God, 
 
 3 1 John v. 1 1 . 3 See John i. 50. 
 
186 MATT. IX. 913. 
 
 and walking before him in righteousness and holi- 
 ness. These are the blessings at which we may 
 justly marvel, and never cease to glorify God, who 
 has shown such mercy unto men. 
 
 LECTURE XL. 
 
 SINNERS CALLED TO REPENTANCE. 
 MATT. ix. 913. 
 
 9. And as Jesus passed from thence, he saw a man, 
 named Matthew, sitting at the receipt of custom ; and he 
 saith unto him, Follow me : and he arose, and followed him. 
 
 10. And it came to pass, as Jesus sat at meat in the house, 
 behold, many publicans and sinners came, and sat down 
 ivith him and his disciples. 
 
 11. And when the Pharisees saw it, they said unto his 
 disciples, Why eateth your Master with publicans and 
 sinners ? 
 
 Matthew, himself a publican, had friends of the 
 same vocation who came to his house, wondering, 
 perhaps, at the sudden impulse which had caused 
 him to arise, and leave his business in the midst, 
 and follow " the prophet of Nazareth." The voca- 
 tion of publican was odious to the Jews ; not merely 
 because it reminded them of their being tributary to 
 the Romans ; but because the publicans too often 
 yielded to the temptation of becoming harsh, extor- 
 7 
 
MATT. IX. 913. 187 
 
 tionate, and unjust ; being under-servants of the 
 higher officer, the farmer of the revenues. In con- 
 sequence, they were a degraded class ; and it always 
 sinks men lower, to be as a class in low esteem. 
 They were treated as a sort of lepers ; scarcely 
 allowed the privileges of ordinary citizens. So that 
 the phrase, publicans and sinners, had become a kind 
 of general term for persons who had lost all cha- 
 racter. It may have been for this very reason that the 
 Lord chose Matthew from the receipt of custom, in 
 order to show, by example, that no degree of sinful- 
 ness is to be treated as desperate, and no class of 
 men is excluded from the regard of God. 
 
 Considering this, the Pharisees might naturally be 
 surprised at what they saw, and ask the disciples, 
 Why eateth your Master with publicans and sinners f 
 The question might have been sincerely asked. The 
 Lord, however, as lately in the case of the Scribes, 
 knew that their thoughts were not good but evil ; 
 that they were intending to cast reproach, not 
 honestly to seek a reason for what seemed to them 
 inconsistent with the office of a prophet. 
 
 12. But when Jesus heard that, he said unto them, They 
 that be whole need not a physician, but they that are sick. 
 
 13. But go ye and learn what that meaneth, I will have 
 mercy, and not sacrifice : for I am not come to call the 
 righteous, but sinners to repentance. l 
 
 Our Lord justifies his conduct, first, as being na- 
 tural. He was to the soul, what the physician is 
 to the body. Is it not to be expected that a phy- 
 sician should attend to those most, who most need 
 
 1 Hos. vi. 6. 
 
188 MATT. IX. 913. 
 
 his assistance? or to those who, because they are 
 most sensible of their danger, most earnestly seek 
 his aid ? 
 
 And further, he tells the Pharisees that they 
 might have found in the law and the prophets 
 enough to show them, that mercy is more pleasing 
 to God than judgment ; that the charitable dispo- 
 sition which they had not, is more acceptable to the 
 Lord, than all the sacrifices and formal services 
 which they so hypocritically paid. For there it is 
 written, " To do justice and judgment, is more 
 acceptable to the Lord than sacrifice." 2 And again, 
 " I desired mercy and not sacrifice ; and the know- 
 ledge of God more than burnt offerings." 3 
 
 But beyond all this, it was the very purpose of 
 his coming, to receive publicans and sinners. / am 
 not come to call the righteous, but sinners to re- 
 pentance. 
 
 These are remarkable words, and so considered : 
 for Matthew, and Mark, and Luke, all record them. 4 
 It is important, therefore, to ascertain their real 
 meaning ; especially as they might be so interpreted 
 as to lead to error. 
 
 Our Lord says, " I am not come to call the righ- 
 teous to repentance. Are we then to suppose that 
 there are some so righteous as to need no repent- 
 ance ? This would be an error ; for " if we say that 
 we have no sin, we deceive ourselves." 5 
 
 Again, I am not come to call the righteous to 
 repentance. The Pharisees " esteemed themselves 
 righteous, and despised others :" are we then to un- 
 
 2 Prov. xxi. 3. s Hos. vi. 6. 
 
 * Mark ii. 17. Luke v. 32. * 1 John i. 8. 
 
 5 
 
MATT. IX. 913. 189 
 
 derstand that the Lord did not call them to repent- 
 ance ? This also would be an error ; for our Lord 
 said to the scribes and Pharisees, as clearly as he 
 said to all others, " Repent ye, and believe the 
 Gospel." 
 
 Again, I am not come to call the righteous, but 
 sinners to repentance. Does this intimate that God 
 regards the sinner above the righteous ? This too 
 would be an error : for " the righteous is more ex- 
 cellent than his neighbour ;" and " in every nation 
 he that feareth God, and worketh righteousness, is 
 accepted with him." 6 
 
 What the words really tell us, is, first, the pur- 
 pose of our Lord's coming; of God manifesting 
 himself in the flesh. If mankind had remained 
 righteous, they would not have needed a Redeemer. 
 He came, not to a righteous, but to a sinful world. 
 He came, that " as by the offence of one, by one 
 man's disobedience, many were made sinners, so by 
 the obedience of one might many be made righteous. 
 That as sin had reigned unto death, even so might 
 grace reign through righteousness unto eternal 
 life." 7 
 
 This sentence, however, does also express the 
 distinguishing character of the Gospel, as encou- 
 raging sinners to repent ; as offering to those who 
 might seem farthest removed from it, a message of 
 mercy and pardon. The Pharisees, as is every- 
 where evident, looked down upon the wicked with 
 contempt, or passed by them in despair. Christ, 
 on the contrary, affirmed that " all manner of sin 
 shall be forgiven unto men," who should repent 
 
 6 Prov. xii. 26. Acts x. 35. * Rom. v. 19 21. 
 
190 MATT. IX. 9 13. 
 
 and believe in him. This was the peculiar feature 
 of the Gospel : this made it what otherwise it would 
 not have been, " glad tidings to all people." It " is 
 a faithful saying, and worthy of all acceptation, that 
 Christ Jesus came into the world to save sinners." 
 So St. Paul affirms, and then points out his own 
 case as an example. " Of whom (of sinners) I am 
 chief. Howbeit for this cause I obtained mercy, that 
 in me first Jesus Christ might shew forth all long- 
 suffering, for a pattern to them which should here- 
 after believe in him to life everlasting." 8 That not 
 only the words might be recorded, " / came to call 
 sinners to repentance ;" but that a pattern might be 
 held forth among the apostles themselves, one of 
 whom had been actually called from a state of un- 
 belief, and malice, and cruelty, and brought, by 
 the mercy of God, " through faith unto salvation." 
 
 The whole passage, therefore, is full of comfort 
 and encouragement to the broken and contrite 
 heart. The sentence which our Lord has selected 
 from the scriptures, to show the character of the 
 Almighty, is not a sentence of condemnation, but of 
 "good-will towards men." / will have mercy and 
 not sacrifice. And the purpose of his own incar- 
 nation is declared to be, the rejoicing of mercy 
 against judgment ; the bringing of the exhortation 
 of the prophet to effect, " Return unto the Lord, 
 and he will have mercy upon you ; and unto our 
 God, for he will abundantly pardon." 9 
 
 8 1 Tim. i. 15, 16. 9 Isa. Iv. 7. 
 
MATT. IX. 14-17. 191 
 
 LECTURE XLT. 
 
 THE DISCIPLES EXCUSED FROM FASTING. 
 MATT. ix. 14 17. 
 
 14. Then came to him the disciples of John, say ing, Why 
 do we and the Pharisees fast oft, but thy disciples fast not 1 
 
 It appeared strange to men who had been accus- 
 tomed to attach great value to austerities and out- 
 ward observances in religion, that nothing of this 
 kind should be practised by our Lord's disciples. 
 The Pharisee's boast was, " I fast twice in the 
 week." And " John came neither eating nor drink- 
 ing." He had "his raiment of camel's hair, and 
 his meat of locusts and wild honey." Why do thy 
 disciples fast not f 
 
 For this there were three reasons. The first re- 
 lated to himself. 
 
 15. And Jesus said unto them, Can the children of the 
 bridechamber mourn., as long as the bridegroom is with 
 them ? but the days will come, when the bridegroom shall 
 be taken from them, and then shall they fast. 
 
 Fasting was attended with mourning, and was a 
 sign of mourning. When David "besought God 
 for his child, he fasted and lay all night upon the 
 earth." When anger from the Lord, "great and 
 very terrible," was denounced against the inhabitants 
 1 2 Sam. xii. 16. 
 
192 MATT. IX. J4-17. 
 
 of Jerusalem, the exhortation of the prophet was, 
 " Therefore now, saith the Lord, turn ye even to 
 me with all your heart, and with fasting, and with 
 weeping, and with mourning." c " 
 
 But at the present season it would be unsuitable 
 for the disciples of Christ to fast or mourn. The 
 time would come when it would be very needful. 
 There was no fear lest they should not be called to 
 sufficient sorrow and self-denial, when the bride- 
 groom shall be taken from them : and then shall they 
 fast in those days. 
 
 How striking is the prophecy contained in these 
 words ! My disciples have a comfort and encou- 
 ragement now, which they shall not long enjoy. 
 The time is coming, when in the world they shall 
 have only "tribulation," and when such shall be 
 their trials and their difficulties, that they will be 
 " in watchings often, in hunger and thirst, in fast- 
 ings often, in cold and nakedness." 
 
 This sentence, which had an especial application 
 to the apostles, bears a general meaning which may 
 be carried much farther. Scripture often repre- 
 sents the Son of God as a bridegroom to his spouse, 
 the church. 3 And there are seasons with the church, 
 when his favour seems more abundantly bestowed : 
 when the Lord gives the word, and great is the com- 
 pany of those who declare the glad tidings of salva- 
 tion : and when his Spirit accompanies the truth 
 as it is spoken, conveys it to many hearts, turns 
 many to righteousness. 
 
 So likewise there are times with the individual 
 followers of Christ, when his presence blesses them 
 
 Joel ii. 12. 3 Ephes. v. 2332. Rev. xxi. 9. xxii.l, 7- 
 
MATT. IX. 1417. 193 
 
 continually : and they experience the fulfilment of 
 his promise, " Peace I leave with you :" " they 
 are filled with all joy and peace in believing." They 
 cannot mourn ; the bridegroom is with them. 
 
 But other days come to the church, when he 
 suffers the enemy to disturb its prosperity; or to 
 individuals, when the remaining corruptions of the 
 heart cloud the evidences of their faith. Fear prevails 
 over hope ; the Bridegroom is taken away ; the 
 light of that countenance in which they were used 
 to rejoice is withdrawn : then shall tliey fast in 
 those days; and long for the season when there 
 shall be no more sorrow, or fear, or temptation. 
 
 This, however, we must bear in mind. The 
 Bridegroom was taken away, and left his disciples 
 sorrowing. But it was only his visible presence 
 which they lost; he was still with them by the 
 power of his Spirit : " to the end of the world" he 
 will be with his church, so that Satan to the end of 
 the world shall not prevail against it: he will 
 be with his faithful people who compose that 
 church, to " stablish, and to strengthen, and to 
 settle them." 
 
 A second reason follows, why the discjples of 
 Christ fasted not. 
 
 16. No man puttelh apiece of new cloth unto an old 
 garment, for that ivhich is put in to Jill it up takethfrom 
 the garment, and the rent is made worse. 
 
 It was not necessary that his disciples should 
 fast, because the disciples of John and the Phari- 
 sees fasted. He was not putting a new cloth to cm 
 
 o 
 
194 MATT. IX. 1417. 
 
 old garment : he was making all things new. His 
 discipline must be a system of itself, not pieced 
 upon the old; and the Jewish dispensation was 
 now old, about to be folded up and changed. It 
 might be expedient for his disciples to fast here- 
 after, but it was not necessarily so because other 
 teachers had prescribed it. " The law of the Spirit 
 of life in Christ Jesus makes free from the law of 
 sin and death." And it would be hurtful rather 
 than profitable to require outward mortification as 
 essential to those who were to depend upon Him 
 "for grace to help in time of need." That which 
 is put in to Jill up taketh from the garment, and the 
 rent is made worse. 4 
 
 There is still a third reason, derived from the 
 character of his disciples. 
 
 17. Neither do men put new wine into old bottles : else 
 the bottles break, and the wine runneth out, and the bottles 
 perish : but they put new wine into new bottles, and both 
 are preserved. 
 
 His disciples were as unfit to bear austerities, as 
 old bottles (old leathern bottles, such as were used 
 in Judea) to bear the fermentation of new wine. 
 There must be a suitableness between the person, 
 and that which is applied to him or expected of 
 him. Not to consider this ; not to take into ac- 
 count whether the discipline is fitted to the person, 
 
 4 The more usual interpretation refers both the 16th and 17th 
 verses to the same object, the unfitness of the disciples to receive 
 an austere discipline. It is difficult to extort this sense from the 
 text of verse 16. 
 
MATT. IX. 1417. 195 
 
 or the person to the discipline, would risk the loss 
 of all: the bottles break, and the wine runneth out, 
 and the bottles perish. Wait the proper time, wait 
 for the gradual preparation of the heart, put new 
 wine into new bottles, and both are preserved. 
 
 Here we must admire, not only the wisdom, but 
 the tenderness of Him, who " taught as one that 
 had authority, and not as the scribes." He " ga- 
 thers the lambs in his bosom, and gently leads them 
 that are with young." 5 He " has many things to 
 say unto his disciples : but they cannot bear them 
 now. 6 It is an example of the care with which, 
 in all ages, he prepares his people for the trials 
 which they are to undergo, before those trials come. 
 And so the promise is fulfilled ; " God is faithful, 
 who will not suffer you to be tempted above that ye 
 are able, but will with the temptation also make a 
 way to escape, that ye may be able to bear it." 7 
 
 5 Isa. xl. 11. 6 Johnxvi. 19, 
 
 7 1 Cor. x. 13. 
 
 o 2 
 
196 MATT. IX. 1826. 
 
 LECTURE XLII. 
 
 A SICK WOMAN HEALED, AND A CHILD 
 RESTORED TO LIFE. 
 
 MATT. ix. 1826. 
 
 18. While he spake these things unto them, behold there 
 came a certain ruler, and worshipped him, saying, My 
 daughter is even now dead : hut come and lay thy hand 
 upon her, and she shall live. 
 
 This might be the reflection of many a Christian 
 parent. My child is even now dead. " In Adam all 
 died," and my child is of the race of Adam. All 
 hearts are dead towards God, dead to their own 
 highest interests, dead to eternity; unless Christ 
 lays his hand upon them, that they may live : unless 
 his Spirit draws the soul to God. " In him is life :" 
 and "he quickeneth whom he will." And as this 
 ruler came and worshipped Jesus, and entreated 
 him to restore his daughter, for he had but to speak 
 the word, and it should be done ; so is every parent 
 at liberty to approach him in the same spirit, every 
 sincere Christian does so approach him, when he 
 brings his child to baptism ; Come and lay thy hand 
 upon my child, that he may live. The mercy which 
 granted one prayer, will not refuse the other. 
 
MATT. IX. 1826. 197 
 
 19. And Jesus arose, and followed him, and so did his 
 disciples. 
 
 20. And, behold, a woman, which was diseased with an 
 issue of blood twelve years, came behind him, and touched 
 the hem of his garment : 
 
 21. For she said within herself, If I may but touch his 
 garment, I shall be whole. 
 
 22. But, Jesus turned him about, and when he saw her he 
 said, Daughter, be of good comfort : thy faith hath made 
 thee whole. And the woman was made whole from that hour. 
 
 Faith is here exhibited in its true light : we see 
 what it is, by seeing what it does. Jesus is passing 
 along the way : many surround and throng him : some, 
 from admiration of his discourses ; some, from a 
 curiosity to see his miracles ; and some, probably, 
 following the crowd. Among these, there may have 
 been true faith in Him as the Son of God, the 
 Saviour of the world. But it was no sure proof of 
 this, that they followed him : any more than at the 
 present day it is proof of real faith, to be called by 
 his name, to be a member of his church, to attend 
 where his people meet together, and prayers are 
 offered through his mediation. These are great pri- 
 vileges, and cannot be too highly valued ; as it was 
 a great privilege to see the things which these people 
 saw, and to hear the things which they heard. But 
 many heard and saw them to no real purpose ; and 
 many still have like privileges, yet are no more 
 united to the Lord in true and lively faith, than the 
 multitudes who often surrounded Jesus in his 
 ministry, whilst their hearts remained unmoved. 
 
 But among the people who at this time followed 
 Jesus, and thronged him, a woman might have been 
 seen who pressed towards him with singular earnest- 
 
 5 
 
198 MATT. IX. 1826. 
 
 ness and resolution ; till at length she came behind 
 him, and touched the hem of his garment : for she 
 said within herself, If I may but touch his garment, 
 I shall be whole. 
 
 This feeling, this earnest movement of the heart, 
 is exactly what scripture calls, " believing :" it is 
 that act of faith which lays hold of the Gospel, as 
 offering that of which we feel the need, and which 
 by all means we must attain for ourselves. It is not 
 the mere acknowledgment that Jesus is the Son of 
 God : as we might acknowledge of one, that he is 
 an excellent physician, to whom if we were sick or 
 in danger we might apply : but it is the actual appli- 
 cation to him, because we both know our disease, 
 and feel that we are in danger. Why did the ruler, 
 towards whose house Jesus was now proceeding, 
 entreat him so earnestly ? He felt, that without him 
 he must be childless. Why did this woman press 
 through the crowd, till she reached him and touched 
 his clothes ? During twelve years she had spent 
 much in hope of cure, and " could not be healed of 
 any :" ' and she felt that unless she gained her point 
 she must carry her plague with her to the grave. 
 And such must be our conviction, in order that our 
 faith may be accepted of him : " We have no health 
 in us :" but he can " make us whole." We are not 
 obliged to approach by stealth, and with fear and 
 trembling touch the hem of his garment. He opens 
 his arms to receive us ; he sends out his proclama- 
 tion, to invite us. He treats all who in their hearts 
 lay hold of him with the same mercy as was ex- 
 perienced by this poor woman ; to whom he turned 
 1 See Mark v. 26. Luke viii. 43. 
 
MATT. IX. 1826. 199 
 
 about, as she, "praying and trembling, knowing 
 what was done in her, came and fell down before 
 him, and told him all the truth." 2 And when Tie 
 saw her, he said, Daughter, be of good comfort ; thy 
 faith hath made thee whole. Thy faith hath brought 
 thee to him, who alone has the will and power to 
 heal ; and therefore thy faith hath made thee whole, 
 because without that faith, thou couldest not have 
 been healed. The same means of recovery might 
 have been within thy reach, but would have availed 
 thee nothing. But now, he of good comfort : " go 
 in peace, and be whole of thy plague." 3 
 
 23. And when Jesus came into the rulers house, and saw 
 the minstrels and the people making a noise, 
 
 24. He said unto them, Give place : for the maid is not 
 dead, but sleepeth. And they laughed him to scorn. 
 
 25. But when the people were put forth, he went in, and 
 took her by the hand, and the maid arose. 
 
 26. And the fame hereof ivent abroad, into all that land. 
 
 We will charitably hope, that many who heard 
 the fame hereof, were not so lost in indifference, or 
 in stupid amazement, as to seek no benefit to them- 
 selves. He who raised up this young person from 
 the bed of death, would have been no less ready to 
 raise all around her from " the death of sin." He 
 who took her by the hand and she arose, would not 
 abandon her, " if she continued in his word :" but 
 would lead her onward, and raise her affections 
 too, and set them on things above. 
 
 He will do no less for us also, who " not having 
 seen" these things, " have yet believed." All who 
 
 9 Mark v. 33. 3 Ib. 34. Luke viii. 48. 
 
200 MATT. IX. 2738. 
 
 are "his disciples indeed," he takes by the hand, 
 and they arise; arise to a new life, a life which 
 without him they never would have led, and walk 
 before God in righteousness and holiness, as heirs 
 of his everlasting kingdom. 
 
 LECTURE LXIII. 
 SHEEP WITHOUT A SHEPHERD. 
 
 MATT. ix. 2738. 
 
 27. And when Jesus departed thence, two blind men fol- 
 lowed him, crying, and saying, Thou Son of David, have 
 mercy on us. 
 
 28. And when he was come into the house, the blind men 
 came to him : and Jesus saith unto them, Believe ye that I 
 am able to do this ? They said unto him, Yea, Lord. 
 
 29. Then touched he their eyes, saying, According to your 
 faith be it unto you. 
 
 30. And their eyes ivere opened ; and Jesus straitly 
 charged them, saying, See that no man know it. 
 
 31. But they, when they were departed, spread abroad 
 his fame in all that country. 
 
 He who performed this miracle, was also the best 
 judge whether it were right, in this particular case, 
 to spread the fame of it abroad, or to let no man 
 know it. They, however, who had been restored to 
 sight, were too full of gratitude and joy to keep 
 
MATT. IX. 2738. 201 
 
 the secret to themselves. They made it known 
 unto all that country. 
 
 No such injunction as was laid upon these 
 blind men, is imposed now upon any who have 
 felt the benefit of the same divine power. We 
 certainly, if we find in our own souls the blessings of 
 an earnest faith in Christ, we may disclose the peace 
 which we enjoy to others, and violate no command. 
 We need not " hide his righteousness within our 
 heart." We should rather exhort all, over whom 
 we have influence, to seek the same benefit and 
 realize the same comfort ; that knowing in whom 
 they have believed, they may " commit the keeping 
 of their souls to him in well doing, as unto a 
 faithful Creator." 
 
 32. As they went out, behold, they brought to him a 
 dumb man, possessed with a devil. 
 
 33. And when the devil was cast out, the dumb spake : 
 and the multitudes marvelled, saying, It was never so 
 seen in Israel. 
 
 34. But the Pharisees said, He caste th out devils through 
 the prince of the devils. 
 
 The multitudes marvelled, saying, It was never so 
 seen in Israel. So we are told by St. John, " Many 
 of the people believed in him, and said, When Christ 
 cometh, will he do more miracles than these which 
 this man hath done ?" 2 " The Pharisees heard that 
 the people murmured these things concerning him ; 
 and it became necessary for them to account for his 
 performing wonders, the fame of which was spread- 
 ing far and wide. So they allowed what they could 
 
 1 Pet. iv. 19. 2 John vii. 31. 
 
MATT. IX. 2738. 
 
 not deny, he casteth out devils ; but they persuaded 
 the ignorant multitude, perhaps they were them- 
 selves persuaded, that he was in league with Satan ; 
 lie casteth out devils through the prince of the devils. 
 And yet, to cast out devils was a good work, and 
 good works do not proceed from Satan. But their 
 minds were blinded ; a veil was upon their hearts, 
 and they could not perceive, what one of those 
 whom they despised at once perceived, and taunted 
 them with : 3 " We know that God heareth not 
 sinners ; but if any man be a worshipper of God, and 
 doeth his will, him he heareth. If this man were 
 not of God, he could do nothing." 
 
 The short and ready answer, he casteth out devils 
 through the prince of the devils, was sufficient, no 
 doubt, to silence and satisfy many. We know by 
 experience how easily the minds of men are con- 
 firmed in their old prejudices, and prevented from 
 religious inquiry. A plausible remark, or even a 
 reproachful name has often sufficed to keep many in 
 ignorance of things which, like the miracles of Jesus, 
 might have opened the way to light, and knowledge, 
 and lasting peace. 
 
 35. And Jesus went about all the cities and villages, 
 teaching in their synagogues, and preaching the gospel of 
 the kingdom, and healing every sickness and every disease 
 among the people. 
 
 36. But when he saw the multitudes, he was moved with 
 compassion on them, because they fainted, and were scattered 
 abroad, as sheep having no shepherd, 
 
 37. Then saith he unto his disciples, the harvest truly is 
 plenteous, but the labourers are few ' 
 
 3 John ix. 31. 
 
 6 
 
MATT. IX. 2738. 203 
 
 38. Pray ye therefore the Lord of the harvest, that he 
 will send forth labourers into his harvest. 
 
 We have seen, perhaps, a wide field of corn, and 
 a solitary reaper employed in it. Then the grain 
 is shed, and the fowls of the air devour it before 
 it can be gathered in. Such is, too often, the case 
 in spiritual husbandry. Compared with the igno- 
 rance, the indifference, the wants of the people, the 
 labourers are few, and yet the harvest is plenteous ; 
 of these ignorant and careless souls, many per- 
 haps might be reaped and gathered into the hea- 
 venly garner, if they were diligently taught and 
 affectionately warned. 
 
 God, indeed, had provided for the Jewish people 
 that they should be tended and instructed. He had 
 appointed an order of priests, whose "lips should 
 keep knowledge, and the people seek instruction 
 from their mouth." 4 But this duty had been ill 
 discharged. Long before, the prophet had received 
 a command from God ; 5 " Son of man, prophecy 
 against the shepherds of Israel, prophecy and say 
 unto them ; Thus saith the Lord God unto the 
 shepherds ; Woe be to the shepherds of Israel that 
 do feed themselves ! Should not the shepherds feed 
 the flocks ? The diseased have ye not strengthened, 
 neither have ye healed that which was sick, neither 
 have ye bound up that which was broken, neither 
 have ye brought again that which was driven away, 
 neither have ye sought that which was lost : but 
 with force and cruelty have ye ruled them. And 
 they were scattered, because there is no shepherd : 
 
 4 Mai. ii. 7. 5 Ezek. xxxiv. 2 6. 
 
S04 MATT. IX. 2738. 
 
 and they became meat to all the beasts of the field, 
 when they were scattered. My sheep wandered 
 through all the mountains, and upon every high hill ; 
 yea, my ftock was scattered upon all the face of the 
 earth, and none did search or seek after them." 
 
 Such a state might well excite the compassion of 
 Him, who was indeed " the good shepherd : ' who 
 " came to seek and to save them that were lost," not 
 to leave them in their wretchedness : and who was 
 foretold under the same lowly image, as one who 
 " should feed his flock like a shepherd ; and gather 
 the lambs in his bosom, and gently lead those that 
 are with young." 6 And going forth under his com- 
 mand, and following his example, St. Paul describes 
 a practice very different from that of the priests and 
 Levites rebuked by Ezekiel : when he appealed to 
 " the elders of the church," 7 " Ye know, from the 
 first day that I came into Asia, after what manner 
 I have been with you at all seasons, and how I kept 
 back nothing that was profitable unto you, but have 
 shewed you, and have taught you both publicly and 
 from house to house, testifying both to the Jews, 
 and also to the Greeks, repentance towards God, 
 and faith towards the Lord Jesus Christ. For I 
 have not shunned to declare unto you the whole 
 counsel of God. Therefore watch, and remember 
 that by the space of three years I ceased not to warn 
 every man night and day with tears." 
 
 Pray ye therefore the Lord of the harvest, that he 
 will send forth labourers into his harvest : such la- 
 bourers as faithful to their trust, shall " feed and 
 provide for the Lord's family : shall seek for Christ's 
 6 Isa. xl. 16. 7 Acts xx. 1731. 
 
MATT. X. 1 15. 205 
 
 sheep that are dispersed abroad, and for his children 
 who are in the midst of this sinful world, that they 
 may be saved through Christ for ever." 8 
 
 LECTURE XLIV. 
 APPOINTMENT OF THE TWELVE. 
 
 MATT. x. 1 15. 
 
 1. And when he had called unto him his twelve disciples, 
 he gave them power against unclean spirits, to cast them out, 
 and to heal all manner of sickness a?id all manner of dis- 
 
 ease. 
 
 2. Now the names of the twelve apostles are these : the 
 first, Simon, who is called Peter, and Andrew his brother : 
 
 James the son of Zebedee, and John his brother ; 
 
 3. Philip and Bartholomew : 2 Thomas, and Matthew the 
 publican ; James the son of Alph&us ; and Lebbmis, whose 
 surname was Thaddceus : 3 
 
 4. Simon the Canaanite, and Judas Iscariot, who also 
 betrayed him. 
 
 5. These twelve Jesus sent forth, and commanded them, 
 saying, Go not into the way of the Gentiles, and into any 
 city of the Samaritans enter ye not. 
 
 6. But go rather to the lost sheep of the house of Israel. 
 
 8 Ordination Service. 
 
 1 See Lukex. 3 16. 
 
 2 Bartholomew is supposed to be the same as he whom St. John 
 mentions under the name of Nathanael. John i. 43 46. 
 
 3 Elsewhere called Jude, or Judas. 
 
20G MATT. X. 115. 
 
 In accordance with what the Lord said to the 
 Canaanitish woman, " I am not sent, but to the lost 
 sheep of the house of Israel, 4 in accordance with 
 what Paul said afterwards to his countrymen at 
 Antioch, 5 " It was necessary that the word of God 
 should first have been spoken unto you :" so now, in 
 the will and providence of God, the word of God 
 must first be spoken to these lost sheep ; that as 
 many as would listen to the call of the great Shep- 
 herd, might return to the fold and be saved. God 
 " remembered his mercy, and helped his servant 
 Israel, as he promised to their forefathers, Abraham 
 and his seed for ever." 6 
 
 It may be a useful warning, to consider who these 
 lost sheep were. Tl*ey were living in Judea ; were 
 Jews by circumcision and by profession, and pro- 
 bably reckoned themselves exclusively the people 
 of God, secure in his favour. But in the mind and 
 language of the Lord, they were lost sheep ; as much 
 lost, as if they were no longer within the fold ; and 
 needed that the shepherd should go after and re- 
 cover them. 
 
 This may justly teach Christians to beware. Their 
 outward privileges now, were then the outward 
 privileges of the Jews : to them " pertaineth the 
 adoption, and the glory, and the covenants, and the 
 promises ;" 7 still let them beware ; let them " ex- 
 amine themselves, whether they be in the faith ;" 
 whether they are living the life of faith ; or whether 
 He, whom they acknowledge as their Lord, as the 
 Jews acknowledged Jehovah if he were again on 
 
 4 Ch. xv. 24. * Acts xiii. 46. 
 
 6 Luke i. 54. 7 R m ix. 4. 
 
MATT. X. 115. 207 
 
 earth, would speak of them as lost, and find it need- 
 ful to commission his apostles to restore them. 
 
 7. And as ye go, preach, saying, The kingdom of heaven 
 is at hand. 
 
 8. Heal the sick, cleanse the lepers, raise the dead, cast 
 out devils : freely ye have received, freely give. 
 
 9. Provide neither gold, nor silver, nor brass, in your 
 purses. 
 
 10. Nor scrip for your journey,, neither two coats, neither 
 shoes, nor yet staves : for the workman is worthy of his 
 meat. 
 
 11. And into whatsoever city or town ye shall enter, 
 enquire who in it is worthy ; and there abide till ye go 
 thence. 
 
 12. And when ye come into an house, salute it. 
 
 13. And if the house be worthy, let your peace come 
 upon it : but if it be not worthy, let your peace return to 
 you. 
 
 14. And whosoever shall not receive you, nor hear your 
 words, when ye depart out of that house or city, shake off 
 the dust of your feet. 8 
 
 15. Verily I say unto you, It shall be more tolerable for 
 the land of Sodom and Gomorrha in the day of judgment, 
 than for that city. 
 
 This passage enables us to understand the man- 
 ner in which the minds of the people were to be 
 awakened to the message of the gospel. The apos- 
 tles were to visit whatever place might seem fittest 
 for the purpose, and inquire, who in it was worthy : 
 who, among the inhabitants, by his general cha- 
 racter and attention to religion, was likely to re- 
 ceive one who came "in the name of the Lord." 
 Here they were to preach, saying, The kingdom 
 
 8 See Neh. v. 12. 
 
208 MATT. X. 115. 
 
 of heaven is at hand. " He that should come" is 
 come. " God has remembered his mercy and truth 
 towards the house of Israel :" and " he of whom 
 Moses in the law and the prophets did write," has 
 appeared in the person of Jesus of Nazareth. 
 
 Men, however, would require proof of this. And 
 the disciples were endued with a power which would 
 at the same time attest their words, and conciliate 
 favour towards them. They were made able to heal 
 the sick, raise the dead, cast out devils : not for re- 
 ward, as if "the gifts of God might be purchased 
 with money," 9 or might be used for the sake of 
 gain : but as they had freely received, as of God's free 
 mercy they had been chosen to this high privilege, 1 
 so freely must their benefits be bestowed. 
 
 As they went through the country, fulfilling their 
 commission, there was no need for them to be care- 
 ful for the morrow : in every thing, they were to 
 depend on him whose coming they proclaimed : not 
 to provide for their own support, but to trust in the 
 protection of God, whose message they carried. He 
 who moves the hearts of men as the streams of 
 water, could secure them all they needed : in the 
 same manner as he " feeds the fowls of the air" by 
 the arrangements of his providence, or as he still 
 maintains his general promise, that they who " seek 
 first" his heavenly kingdom, shall want nothing 
 which is expedient for them. 
 
 He did not disappoint these disciples, who went 
 forth trusting to his care. The Lord inquired of 
 them, " When I sent you without purse, and scrip, 
 and shoes, lacked ye anything. 2 And they said, 
 
 9 See Acts viii. 20. ! John xv. 16. 2 Luke xxii. 35. 
 
MATT. X. 1 15. 209 
 
 Nothing." The workman was deemed worthy of his 
 meat : and a proof was left to future ages, that who- 
 ever is found in the clear road of duty may proceed 
 in firm confidence that his steps are marked and se- 
 cured by the providence of God. 
 
 When they came into a house, let them salute it, 
 saying, " Peace be unto this house." 3 It might be 
 that the house were worthy, and they should be 
 kindly received: or it might prove that they should 
 not be welcomed, nor their message heard. Doubt- 
 less their message was attentively heard by many, 
 who did not yet openly join themselves to the Lord ; 
 but who were thus prepared for the more plenteous 
 harvest that should be gathered in, when the doc- 
 trine of Christ crucified, and Christ raised from the 
 dead, could be more evidently set forth amongst 
 them. Who can always distinguish the period, when 
 the first seed of truth is dropped into the heart, or 
 fixed there by the grace of the Holy Spirit ? A 
 long and dreary season sometimes passes, till at last 
 the seed springs and grows up, we " know not how :" 
 " first the blade, then the ear, after that the full 
 corn in the ear." * 
 
 Christ foresaw, however, that there would be 
 many who "received the grace of God 4n vain." 
 When they departed from these, they were to shake 
 off the dust of their feet. This is a figurative action, 
 of a nature common amongst the Jews, by which 
 they enforced their words and illustrated them. As 
 when a certain prophet named Agabus took Paul's 
 girdle, and bound his own hands and feet, and said, 
 " Thus saith the Holy Ghost, So shall the Jews at 
 3 Lukex. 5. * Mark iv. 28. 
 
210 MATT. X.I 15. 
 
 Jerusalem bind the man that owneth this girdle, and 
 shall deliver him into the hands of the Gentiles." fl 
 An example is also found in the history of Nehemiah, 6 
 who writes : " Then I called the priests, and took 
 an oath of them, that they should do according to 
 this promise. Also I shook my lap, and said, So 
 God shake out every man from his house and from 
 his labour, that performeth not this promise ; even 
 thus be he shaken out, and emptied." The apos- 
 tles were to act in the same manner. As we 
 shake the dust from our feet, so shall God shake 
 off from his inheritance every man and every city, 
 that receiveth not his message. Accordingly, when 
 the gospel was preached at Antioch, we are told that 
 " the Jews stirred up the devout and honourable wo- 
 men, and the chief men of the city, and raised per- 
 secution against Paul and Barnabas, and expelled 
 them out of their coasts. But they shook off the 
 dust of their feet against them, and came unto Ico- 
 nium." 7 Again at Corinth, " When the Jews op- 
 posed themselves, and blasphemed, Paul shook his 
 raiment, and said unto them, Your blood be upon 
 your own heads; I am clean: from henceforth I 
 will go unto the Gentiles." 8 
 
 
 It is an awful thought, that there may be such 
 
 conduct on the part of men, such " hardness of 
 heart and contempt of his word," as may force God 
 to shake them off, and regard them as his no more : 
 leaving their case worse than that of Sodom or 
 Gomorrha, because they have refused brighter light 
 
 5 Acts xxi. 16. ' Neh. v. 12. 
 
 7 Acts xiii. 50, 51. Ib. xviii. 6. 
 
MATT. X.I 15. 
 
 and clearer warning. Verily I say unto you, it shall 
 be more tolerable for the land of Sodom and Gomorrha 
 in the day of judgment, than for those who shall not 
 receive you, or hear your words. It was the crown- 
 ing sin of those guilty cities, that they repented not 
 at the preaching of Lot. God condemned them 
 with a sudden overthrow, " making them an ex- 
 ample unto them that after should live ungodly." 9 
 But now one greater than Lot was calling the world 
 to repentance, and sending out his apostles to the 
 Jews first, and afterward to the Gentiles. The Son 
 of God himself was proclaiming at once " the seve- 
 rity, and the goodness," of his heavenly Father ; l and 
 saying, " Turn ye; turn ye, from the evil of your 
 ways ; for why will ye die, O house of Israel ?" 2 
 And how should those escape, who should despise 
 his messengers, and " neglect so great salvation ?" 3 
 To impugn his justice, would be presumptuous im- 
 piety, but to refuse the offer of his mercy, is to 
 rush wantonly on our own destruction. 
 
 <> 2 Pet. ii. 16. ' Rom. xi. 22. 
 
 2 Jer. xxvii. 13. 3 Heb. ii. 3. 
 
 P 2 
 
212 MATT. X. 1623. 
 
 LECTURE XLV. 
 COMMISSION OF THE APOSTLES. 
 
 MATT. x. 1623. 
 
 16. Behold, I send you forth as sheep in the midst of 
 wolves : be ye therefore wise as serpents, and harmless as 
 doves. 
 
 17. But beware of men : for they will deliver you up to 
 the councils, and they will scourge you in their synagogues : 
 
 18. And ye shall be brought before governors and kings 
 for my sake, for a testimony against them and the Gentiles. 
 
 These words may be considered as a prophecy, of 
 which the fulfilment is in the Acts of the Apostles. 
 That history explains them. We see there the men 
 to whom those words were spoken going forth peace- 
 ful as sheep, and harmless as doves : * not upbraid- 
 ing the Jews with their unfaithfulness or the Gen- 
 tiles with their ignorance, not imputing their tres- 
 passes unto them with harshness or vehemence ; but 
 praying men " for Christ's sake, to be reconciled 
 unto God :" to receive what was freely offered them, 
 " remission of sins" through Jesus Christ. 2 
 
 1 diccpatot, simple : as the same word is translated Rom. xvi. 19. 
 I would have you wise unto that which is good, but simple con- 
 cerning evil." 
 
 2 Peter for example, Acts iii. 13 "And now, brethren, I 
 wot that through ignorance ye did it, as did also your rulers." 
 And Paul, at Athens, Acts xvii. 30 " The times of this ignor- 
 ance God winked at." 
 
MATT. X. 162S. 213 
 
 On the other hand, we see them as sheep in the 
 midst of wolves. These seize upon their prey, when 
 it comes within their reach. And so, "as the 
 apostles spake unto the people, the priests, and the 
 captain of the temple, and the Sadducees, came upon 
 them, being grieved that they taught the people, and 
 preached through Jesus the resurrection from the dead. 
 And they laid hands on them, and put them in hold 
 unto the next day." 3 Thus early was proved the 
 truth of their Lord's words : they were brought 
 before governors and kings, and delivered up to coun- 
 cils : who " when they had called the apostles, and 
 beaten them," scourged them in their synagogues 
 " commanded them that they should not speak in 
 the name of Jesus." But Peter and John, wise as 
 serpents though harmless as doves, answered in words 
 to which no contradiction could be given : " Whe- 
 ther it be right in the sight of God to hearken unto 
 you more than unto God, judge ye. For we cannot 
 but speak the things which we have seen and 
 heard." 4 
 
 Thus they became a testimony against them. The 
 word of truth was spoken to them : but they " put 
 it from them, and judged themselves unworthy of 
 eternal life." 
 
 It is grievous that the gospel, which is offered as 
 a blessing to all, should become a testimony against 
 many. The gospel is a testimony to all who live 
 within its influence, of the goodness and mercy of 
 God: if hearing, they will hear, and seeing, they 
 will see. But this testimony to them, becomes a 
 testimony against them, if they receive it not. As 
 3 Acts v. 40. * Acts iv. 19 ; v. 29. 
 
214 MATT. X. 16 23. 
 
 our Lord said to the unbelieving Jews : If I had 
 not come and spoken unto them, they had not 
 had sin: but now they have no cloke for their 
 sin." 5 
 
 The rulers and elders, " when they saw the bold- 
 ness of Peter and John, and perceived that they 
 were unlearned and ignorant men, marvelled." 6 But 
 Jesus, when he gave them their commission, gave 
 them also his promise ; and this promise was ful- 
 filled ; so that unlearned and ignorant men assigned 
 " a reason of the hope that was in them" before 
 princes and governors, the Spirit of the Father 
 speaking in them. 
 
 19. But when they deliver you up, take no thought how 
 or what ye shall speak * for it shall be given you in that 
 same hour what ye shall speak. 
 
 20. For it is not ye that speak, but the Spirit of your 
 Father which speaketh in you. 
 
 21. And the brother shall deliver up the brother to death, 
 and the father the child : and the children shall rise up 
 against their parents, and cause them to be put to death. 
 
 22. And ye shall be hated of all men for my name's sake : 
 but he that endureth to the end shall be saved. 
 
 23. But when they persecute you in this city, flee ye into 
 another : for verily I say unto you, Ye shall not have gone 
 over the cities of Israel, till the Son of man be come. 
 
 Till the Son of man " be come with power," 
 leading the Roman eagles, the instruments of jus- 
 tice, against Jerusalem. This proof of his Messiah- 
 ship, this consummation of his prophecy should 
 
 5 John xv. 22. 6 Acts v. 13. 
 
 J Take no thought : M>/ //.epi/xt/ijcn/Te : Be not over anxious ; as 
 Matt. vi. 25. 
 
MATT. X. 1623. 215 
 
 arrive, before they had gone through all the cities of 
 Israel. The persecution by which they would be 
 opposed, the enmity by which they would be assailed, 
 would hinder their " free course," and leave part of 
 Judea in darkness, even after the door of Samaria 
 had been opened, and the way of the Gentiles had 
 been traversed by the messengers of the Gospel. 
 
 The Lord prepares them for this enmity and per- 
 secution. Ye shall be hated of all men for my names 
 sake. Such would be the effect of the new doctrine 
 which they were commissioned to proclaim : that 
 " righteousness did not come by the law" of Moses : 
 that all were " concluded under sin :" and that there 
 was " no other name under heaven given amongst 
 men, whereby they might be saved," 8 except the 
 name of him whom the Jews " with wicked hands 
 had crucified and slain." The brother would deliver up 
 the brother to death, and the father the child, who 
 had received this doctrine, and " worshipped God 
 after the way which they called heresy ;" 9 who as- 
 sented to what they treated as " blasphemous words 
 against Moses, and the law." x In defending this 
 law, and in opposing the persons who no longer con- 
 sidered it as conveying salvation, or as essential to 
 salvation, they thought that " they were doing God 
 service." 2 St. Paul confesses that this was the state 
 of his own mind ; and that he " vainly thought 
 within himself that he ought to do many things con- 
 trary to the name of Jesus of Nazareth :" which 
 thing he did in Jerusalem ; and many of the saints 
 he shut up in prison, having received authority from 
 
 Q Gal. ii. 21. Acts iv. 12. 9 Acts xxiv. 14. 
 
 1 Acts vi. 1114. 2 J hn xvi. 2. 
 
216 MATT. X. 1623. 
 
 the chief priests : 3 and when they were put to 
 death, he gave his voice against them." 
 
 For all this the Lord prepares his apostles. 
 Knowing that they went forth with the feelings of 
 love and message of mercy, they might expect to be 
 kindly received and gladly welcomed. He warns 
 them of the contrary : for " he knew what was in 
 man." But he gives them an encouragement, 
 which if they could receive it, would outweigh every 
 affliction. He that endureth to the end, shall be saved. 
 He whose faith enables him to " finish his course," 
 not reckoning his life dear unto himself, but looking 
 for the appearance of his Lord in glory the same 
 shall be saved ; saved from that wrath of God which 
 impends over " every soul of man that doeth evil ;" 
 and recompensed for his faithfulness and zeal, by 
 all that is comprised in the phrase, ETERNAL LIFE : 
 " fulness of joy, and pleasures for evermore." So 
 that, " Blessed are ye when men shall revile you, and 
 persecute you, and say all manner of evil against you 
 falsely for my sake. Rejoice, and be exceeding 
 glad ; for great is your reward in heaven."* 
 
 3 Acts xxvi. 911. 4 Ch. v. 11, 12. 
 
MATT. X. 2488. 
 
 LECTURE XLVI. 
 THE APOSTLES INSTRUCTED. 
 
 MATT. x. 2433. 
 
 24. The disciple is not above his master, nor the servant 
 above his lord. 
 
 25. It is enough for the disciple that he be as his master, 
 and the servant as his lord. If they have called the master 
 of the house Beelzebub, how much more shall they call them 
 of his household ? 
 
 26. Fear them not therefore : for there is nothing co- 
 vered that shall not be revealed, and hid, that shall not be 
 known. 
 
 In this manner the Lord proceeds to encourage 
 his apostles, and fore-arm them against future trials. 
 One trial would be, " when men should revile them 
 and say all manner of evil against them falsely for 
 Christ's sake." As the Jews concerning St. Paul : 
 " We have found this man a pestilent fellow and a 
 mover of sedition among all the Jews throughout 
 the world, and a ringleader of the sect of the Naza- 
 renes." And again, at Rome, "As for this sect, 
 Ave know that it is every where spoken against." 2 
 "Marvel not" at this, says the Lord. "If the 
 world hate you, ye know that it hated me before it 
 hated you." 3 If the world revile you, " remember the 
 
 1 Acts xxiii. 5. 2 Ib. xxviii. 22. 3 Jolmxv. 1620. 
 
218 MATT. X. 2433. 
 
 word that I said unto you, The servant is not greater 
 than his lord." It is enough for the disciple that he 
 be as his master, and the servant as his lord. 
 
 These thoughts may be a comfort in other times, 
 as well as in the time of the apostles, and to other 
 Christians. Every one who follows a practice dif- 
 ferent from those around him, is liable to find his 
 character reviled, his motives misunderstood, his 
 actions misrepresented. This is no proof that God 
 disapproves or disallows him. " His own Son," " his 
 beloved Son," was evil spoken of and blasphemed, 
 as if in league with Beelzebub. So therefore may 
 the disciples be, as the master was so may the servant 
 be, as his lord ; and yet be the object of complacency 
 and favour with him who is above all, and " judgeth 
 righteously." The Christian, very probably, may 
 be more favourably circumstanced, and not stand in 
 need of this cheering consideration ; " all men may 
 speak well of him :" but should it be otherwise, 
 should his good be recompensed with evil, here is 
 the consolation ready : " the Lord will both bring 
 to light the hidden things of darkness, and will make 
 manifest the counsels of the heart : and then shall 
 every man have praise of God." * 
 
 The apostles, above all, must be deterred by no- 
 thing ; the fear of reproach, the fear of more open 
 violence must not restrain their zeal, or prevent their 
 executing their commission. Nothing could happen 
 to them without the knowledge of God ; nothing, 
 except as he permitted. That providence which ex- 
 tends over the whole world, and reaches every crea- 
 
 4 1 Cor. iv. 5. 
 
MATT. X. 24 33. 219 
 
 ture which he has made, however mean and insigni- 
 ficant ; that superintending care would surely not be 
 wanting to those who were engaged in his service, 
 promoting his glory, obeying his commands, and 
 fearing his displeasure more than they feared all 
 other evils. Now was their time for boldness and 
 faithfulness ; hereafter would be the time for reward, 
 such as " it had not entered into the heart of man 
 to conceive." 
 
 27. What I tell you in darkness, that speak ye in light : 
 and what ye hear in the ear, that preach ye upon the house 
 tops. 
 
 23. And fear not them which kill the body, but are not 
 able to kill the soul: but rather fear him which is able to 
 destroy both soul and body in hell. 
 
 29. Are not two sparrows sold for a farthing ? and one 
 of them shall not fall on the ground without your Father. 
 
 30. But the very hairs of your head are all numbered. 
 
 31. Fear ye not therefore, ye are of more value than 
 many sparrows. 
 
 32. Whosoever therefore shall confess me before men, him 
 will I confess also before my Father which is in heaven. 
 
 33. But whosoever shall deny me before men, him will I 
 also deny before my Father which is in heaven. 
 
 In the book of Daniel a picture is set before us, 
 which explains what it was, in some circumstances, 
 to confess Christ before men. 5 King Nebuchadnezzar 
 said to the Jewish captives who refused to practise 
 idolatry at his bidding, " Now if ye be ready to fall 
 down and worship the image which I have made, well ; 
 but if ye worship not, ye shall be cast the same hour 
 into the midst of a burning fiery furnace : and who 
 
 5 Dan. iii. 1518. 
 
220 MATT. X. 2433. 
 
 is that God that shall deliver you out of my hands. 
 Shadrach, Meshach, and Abednego, answered, and 
 said unto the king ; O Nebuchadnezzar, we are not 
 careful to answer thee in this matter. If it be so, 
 our God whom we serve is able to deliver us from 
 the burning fiery furnace, and he will deliver us out 
 of thy hand, O king. But if not, be it known unto 
 thee, O king, that we will not serve thy gods, nor 
 worship the golden image which thou hast set up." 
 
 The apostles, and their early converts, for many 
 generations, were often placed in circumstances like 
 these ; and under such circumstances, to confess 
 Christ before men required a motive such as he has 
 here left for their encouragement. The natural 
 feeling would be to follow the example of Peter, 
 and when accused, " Thou also wert with Jesus of 
 Nazareth," to say, " I do not know the man." 6 
 The confession, " we ought to obey God rather 
 than man," 7 could only be maintained by a lively 
 expectation of future glory, and honour, and im- 
 mortality ; when the Spirit of God impresses upon 
 the heart what it is, to be confessed as a faithful dis- 
 ciple before the Father which is in heaven, and what, 
 on the other hand, to be denied before him. 
 
 The Lord was addressing men, who would be 
 forced in defence of the gospel to hazard even 
 their lives. Such is not our case. But we must 
 not suppose that no fear of man exists now, be- 
 cause he does not any longer kill the body. The 
 fear of man, in one shape or other, causes many to 
 do those things which they ought not to do, and 
 6 Ch. xxvi. 72. 7 Acts v. 29. 
 
MATT. X. 2433. 221 
 
 to leave undone what they ought to have done. 
 Family prayer, reverence for the sabbath, abstinence 
 from doubtful amusements, and other signs of a 
 heart devoted to God, are often restrained by the 
 reflection What will be thought of this, in such or 
 such a quarter ? How shall I bear the reproach of 
 that companion, or the ridicule of this friend ? 
 
 Nothing but an over-ruling sense of an obligation 
 due to God can overcome these feelings now, just 
 as no other motive could have induced the first 
 Christians to stand up and say, " We cannot but 
 speak the things which we have seen and heard." 8 
 For even in a land which professes and calls itself 
 Christian, there is a practice according to Christ, 
 and a practice according to the world. Just as in 
 Jerusalem there was a law of Moses, and a law of 
 the Scribes and Pharisees. There are ways, even 
 now, when true faith in Christ will be brought to a 
 test, and have occasion to make confession. As 
 one instance : to act with meekness under provo- 
 cations, and instead of resenting an affront, to " submit 
 ourselves one to another in the fear of God ;" to 
 show in our behaviour under ill treatment what the 
 world would be likely to stigmatize as want of 
 spirit, this is to confess Christ before men : and it is 
 a confession which it may still be painful, and even 
 in a worldly sense injurious, to avow. 
 
 Indeed, in our general course of life, to make out 
 a rule of practice for ourselves, different in many 
 ways from that of the profession we belong to, of 
 the party we live with, of the trade we follow ; a 
 rule of temperance ; a rule of holy conversation 
 8 Acts iv. 20. 
 
222 MATT.X. 24 33. 
 
 and godliness ; a rule of strict integrity ; this is 
 to confess the Lord Jesus. And it is a confession 
 which may cost us something. It may bring upon 
 us a scoff or sneer from our companions ; often more 
 hard to bear than the loss of liberty. It may even 
 deprive us of friends, who will take offence at habits 
 purer than their own. It may cost the man of busi- 
 ness or of trade the loss of what might be possibly 
 gained if he consented to carry on that business 
 or that trade on the sabbath, or to practise the frauds 
 which others follow ; or if he took advantage of the 
 ignorance of some, or of the necessities of others 
 with whom his dealings lie. Godliness may some- 
 times be attended with worldly loss, and must be 
 content to wait for everlasting gain. And in pur- 
 suing godliness, whether it be gain or loss, we con- 
 fess Christ before men : and are brought within the 
 terms of his gracious promise, that such are they 
 whom he will confess before his Father which is in hea- 
 ven. We escape his awful sentence, concerning 
 those whom he will deny. 
 
 It is a salutary dread, Pear him, which is able to 
 destroy both body and soul in hell. " Who art thou, 
 that thou shouldest be afraid of a man that shall die, 
 and of the Son of man which shall be made as grass : 
 and forge ttest the Lord thy Maker, that hath 
 stretched forth the heavens, and laid the foundations 
 of the earth ?" 9 Let Him be our fear, let him be 
 our dread." x 
 
 9 Isa. li. 12. i Ib. viii. 3. 
 
 G 
 
MATT. X. 3439. 
 
 LECTURE XLVII. 
 
 THE DUTY OF CONFESSING CHRIST. 
 
 MATT. x. 3439. 
 
 34. Think not that I am come to send peace on earth : 
 I came not to send peace, but a sword. 
 
 35. For I am come to set a man at variance against his 
 father, and the daughter against her mother, and the 
 
 daughter-in-law against her mother-in-law. 
 
 36. And a man's foes shall be they of his own household. 
 
 These words at first surprise us. Are they the 
 words of Him, whose coming was announced as 
 bringing " peace on earth, good will towards men ?" 
 Are they the words of him who " fulfilled what was 
 spoken by Esaias the prophet, saying, * Behold my 
 servant whom I have chosen ; my beloved, in whom 
 my soul is well pleased : He shall not strive nor cry, 
 neither shall any man hear his voice in the streets : 
 A bruised reed shall he not break, and smoking flax 
 shall he not quench." And yet he says, / came not 
 to send peace on earth, but a sword. 
 
 It was indeed the purpose of his coming to bring 
 peace on earth. He offers peace to man, the most 
 blessed peace, with God ; he promotes peace, the 
 most perfect peace, among men. But man's per- 
 verseness too often meets the offer of peace with 
 1 See ch. xii. 1 7. 
 
MATT. X. 3439. 
 
 rebellion, and where all should be charity, creates 
 dissension. In early times, when a man embraced 
 the gospel, and professed his faith in Christ, the 
 members of his own family were the first to restrain, 
 and afterwards to denounce him. And we cannot 
 doubt but this opposition would be among the most 
 dangerous snares to a man's conscience. Could 
 he presume to be wiser than his parents ? Could 
 he forfeit the affection of those dearest to his heart ? 
 Thus a mans foes would be they of his own household. 
 Knowing the force of such influences, Jesus re- 
 fused permission to the disciple, who, when sum- 
 moned to follow him, replied, " Lord, suffer me first 
 to go and bury my father." Had he been trusted 
 among his friends and connexions, the grave in 
 which his father was laid might have been the grave 
 of his own soul, and he might have still remained 
 among them who were " dead in trespasses and sins." 
 And when the case is a case of life or death, nay, 
 of eternal life and eternal death, those feelings must 
 be resisted which in ordinary circumstances we 
 should rather promote and cherish. The authors of 
 our natural life are to be honoured. No one is to 
 be honoured more, except the author of our spiritual, 
 our everlasting being. But the Lord Jesus bears 
 this character, and may justly say, 
 
 37. He that lovetli father or mother more than me is not 
 worthy of me : and he that loveth son or daughter more 
 than me, is not worthy of me. 
 
 38. And he that taketh not his cross and followeth after 
 me, is not worthy of me. 
 
 We should say of an army, which turned its 
 back in the day of battle when their commander 
 
 10 
 
MATT. X. 8439. 
 
 led the way against the enemy, and left him to fall 
 alone, that they were not worthy of such a com- 
 mander. With how much more truth may we say 
 that a man is not worthy of Christ, who abandons 
 him even for the dearest earthly object, or the 
 rarest earthly treasure ? Not worthy of him, who 
 for us men and for our salvation descended from the 
 glory which he had with the Father before the 
 worlds were made ; not worthy of him, who bore on 
 his own shoulders the cross which was the penalty 
 of our sin. He thought the souls of men so precious, 
 as to purchase them with his own blood. Shall we 
 hold them so vile, as to risk their ruin for any 
 thing which this world contains ? How low then 
 must be our sense of the terrors of God's wrath, of 
 the blessings of his favour ? 
 
 Not only the treasures of this life, but this life 
 itself will be given up, if we are worthy of him who 
 laid down his own life for our sakes. 
 
 39. He thatfindeth his life shall lose it ; and he that 
 loseth his life for my sake shall find it. 
 
 Blaspheme Christ, or prepare to die ! This was 
 the alternative laid before the apostles and their 
 followers. They often had to choose between the 
 denial of Him on whom their hopes were rested, 
 and death, a cruel death. Our Lord therefore had 
 need to warn them, that life might be saved at too 
 dear a cost ; and that to preserve it, they might lose 
 the soul for ever. For this is his meaning, when he 
 says, He thatfindeth his life shall lose it ; and he that 
 loseth his life for my sake shall find it. Peter, for 
 instance, when to avoid a present danger he declared 
 
 Q 
 
220 MATT. X. 3439. 
 
 that he knew not his Lord. 3 He might by such 
 denial of the truth, have found, or saved his life ; 
 his earthly days might have been so prolonged. But 
 he might have lost his soul ; his everlasting life might 
 have been forfeited. Had he not repented, his 
 Lord would not have owned him "at that day." 
 Stephen, on the other hand, by faithfully protesting 
 against his unbelieving countrymen, lost his earthly 
 life for the sake of Christ : was cut off in the midst 
 of his days. 4 But what, in return, hefowid, was 
 life eternal. He saw in his last moments the heavens 
 opened as it were to receive him, and the Son stand- 
 ing at the right hand of God to welcome him, and 
 to make good his words, He that loseth his life for 
 my sake, shall find it. 
 
 We, who are not called to the same proof of 
 faith, must yet possess the same zeal and self-devo- 
 tion. Our readiness must not be less, because we 
 are mercifully spared from trial. If we are not 
 called to die for the sake of Christ, we are called to 
 live to his glory ; and to say, with St. Paul, " We 
 thus judge, that if one died for all, then were all 
 dead ; and that he died for all, that they which live, 
 should not henceforth live unto themselves, but unto 
 him whotlied for them." 5 
 
 3 Lukexxii. 5/. 4 Acts vii. 59. 5 2 Cor. v. 14. 
 
MATT. X. 4042. 227 
 
 LECTURE XLVIII. 
 
 LOVE OF CHRISTIANS FOR CHRIST'S SAKE. 
 MATT. x. 40 42. 
 
 40. He that receiveth you, receiveth me ; and he that re- 
 ceiveth me, receiveth him that sent me. 
 
 Hitherto the apostles had heard those instructions 
 which would animate them to zeal and faithfulness 
 in the cause for which they were chosen. The 
 Lord concludes his discourse by giving them what 
 we may call letters of recommendation. Wherever 
 they went, they were to inquire for worthy characters, 
 and seek admission. And a blessing should attend 
 those who favoured their cause, and treated them in 
 the spirit of Zaccheus : who, when summoned by 
 the Saviour, "Zaccheus, make haste, and come 
 down ; for to day I must abide at thine house ;" 
 obeyed the call, and " came down, and received him 
 joyfully." ! The promised blessing was great. He 
 that receiveth you, receiveth me. To entertain as a 
 friend one who comes recommended by a friend, is 
 to entertain that friend. Men so consider it. They 
 resent neglect offered to him, as if offered to them- 
 selves ; they acknowledge kinditess shown him, as if 
 shown to their own persons. On this principle our 
 
 1 Luke xix. 5, 6. 
 
 a 2 
 
MATT. X. 4042. 
 
 Lord says, He that receiveth you, receiveth me. The 
 spirit which leads him to admit the ambassador of 
 the king, shows that he honours the king who com- 
 missions the ambassador. And still more, " he that 
 honoureth the Son, honoureth the Father also." 
 " For the Father loveth the Son, and hath delivered all 
 things into his hands ;" so that whosoever receiveth 
 the Son, receiveth Him also who sent the Son : 
 makes the best return he can to that mercy which 
 has " given repentance " to a sinful world. 2 
 
 We are told, for example, that at Philippi where 
 Paul and Silas were preaching the Gospel, 3 " a 
 certain woman named Lydia attended unto the things 
 which were spoken of Paul. And when she was 
 baptized, and her household, she besought us, saying, 
 If ye have judged me to be faithful to the Lord, 
 come into my house, and abide there. And she 
 constrained us." 
 
 What excited her to this hospitality ? It might 
 endanger her interests : and the historian's word, 
 she constrained us, shows that the apostles feared as 
 much. But she must have reasoned within herself; 
 These are the servants of him, who " loved me, and 
 gave himself for me." If I showed no kindness to 
 the messengers, could I truly prize the message ? 
 If I neglected the servant, could I esteem the lord ? 
 And therefore she constrained the apostles : " Come 
 into my house, and abide there." 
 
 It must be, however, as God's ministers, that they 
 were received. A prophet's presence might be de- 
 sired for other reasons than reverence for the pro- 
 phet's master. As when Saul entreated Samuel, 4 
 
 John v. 23. s Acts xvi. 1416. 4 1 Sam. xv. 30. 
 
MATT. X. 4042. 
 
 " Honour me now, I pray thee, before the elders of 
 my people, and before Israel, and turn again with 
 me, that I may worship the Lord thy God." There 
 was nothing in such a spirit to deserve a blessing. 
 So that the Lord proceeds : 
 
 4 1 . He that receiveth a prophet in the name of a prophet 
 shall receive a prophet's reward ; and he that receiveth a 
 righteous man in the name of a righteous man shall receive 
 a righteous mans reward. 
 
 42. And whosoever shall give to drink unto one of these 
 little ones a cup of cold water only, in the name of a dis- 
 ciple, verily I say tin to you, he shall in no ivise lose his 
 reward. 
 
 The prophet must be received in the name of a 
 prophet, i. e. because he is a prophet. Some might en- 
 tertain the apostles, because they looked for mira- 
 culous assistance from them. If the widow of Za- 
 rephath, 5 who received the prophet Elijah, had re- 
 ceived him only that her barrel of meal and her 
 cruise of oil might not fail, she might have been 
 wise in her generation, and have had her reward 
 here; but she would not have had a prophet's reward 
 in heaven. If Lot had received the strangers in 
 Sodom only that he might ensure their support 
 against the people of the city, he would not have 
 been commended as one who " entertained angels 
 unawares." 6 
 
 So when we apply this passage practically to our 
 own days, we cannot avoid seeing that various mo- 
 tives may cause a disciple of Christ now to be re- 
 ceived with favour. The disciples of Christ may 
 appear to be, as they really are, those who can be 
 4 1 Kings xvii. 10. 6 Heb. xiii. 2. 
 
230 MATT. X. 4042. 
 
 best depended on in the business of the world. 
 They may be, as relatives, those who are most dis- 
 interested and self-denying. They may prove, as 
 teachers of religion, those who best maintain order 
 in their neighbourhoods, and most successfully re- 
 press such vices as are injurious to the comfort of 
 society. For all these reasons they are valuable ; 
 and for all these reasons they may be valued. But 
 meanwhile they may not be valued on account of 
 the motives which produce these qualities. They 
 may be despised, rather than esteemed, as disciples 
 of Christ. They may be deemed mistaken and 
 enthusiastic in their principles, even while it is ac- 
 knowledged that those principles make them useful 
 to others. Our Lord, therefore, who " knew what 
 was in man," distinguishes between this favour, 
 which is of the world, worldly; and the favour 
 which arises from sympathy with the feeling and 
 principles of Christians. A cup of cold water shall 
 not be without recompense, when it is given in the 
 name of a disciple ; that is, as explained by St. 
 Mark, given " because they belong to Christ." 7 
 
 This love to the faithful followers of Christ, be- 
 cause they are his followers, is always a characteris- 
 tic of the sincere Christian ; and is felt by him in 
 proportion as he is really a lover of his Saviour. 
 One whose faith is weak, or cold, or doubtful, has 
 a sort of latent dislike towards those who are more 
 evidently advanced " in the knowledge of the Lord 
 Jesus Christ." One whose faith is active and ar- 
 dent, finds himself drawn by an instinctive feeling 
 7Markxi. 41. 
 
 7 
 
MATT. X. 4042. 231 
 
 towards all those who are animated by the same 
 spirit. 
 
 It is a good test by which to try ourselves. St. 
 John has proposed it, when he writes, " Every one 
 that loveth him that begat, loveth him also that is 
 begotten of him." 7 Every one that loveth the Fa- 
 ther, loveth also the children. Men are dear to us in 
 proportion as they are dear to our friends. Jonathan 
 had been dear to David. And long after the death 
 of Jonathan, David said, " Is there any yet that is 
 left of the house of Saul, that I may show him kind- 
 ness for Jonathan's sake ?" 8 When our Lord, from 
 his cross, said to his beloved disciple, " Behold thy 
 mother !" 9 he knew that he was imposing upon him 
 a duty which affection would make delightful. " And 
 from that hour that disciple took her to his own 
 home." And it is a question by which we may 
 judge concerning the bent of our own hearts, Are 
 we disposed to receive men with favour, esteem, and 
 affection, in proportion as we believe that they are 
 " one with Christ, and Christ is one with them ?" 
 
 7 1 Johnv. 1. 8 Sam. ix. 1. 
 
 9 John xix. 26. 
 
23* MATT. XI. 16. 
 
 LECTURE XLIX. 
 
 ANSWER TO JOHN'S DISCIPLES. 
 MATT. xi. 1 6. 
 
 1. And it came to pass, when Jesus had made an end of 
 commanding his twelve disciples, he departed thence to teach 
 and to preach in their cities. 
 
 2. Now when John had heard in the prison the works of 
 Christ, he sent two of his disciples, 
 
 3. And said unto him, Art thou he that should come, or 
 do we look for another ? 
 
 " Herod had sent forth and laid hold upon John, 
 and bound him in prison for Herodias' sake, his 
 brother Philip's wife ; for he had married her. For 
 John had said unto Herod, It is not lawful for thee 
 to have thy brother's wife. Therefore Herodias had 
 a quarrel against him ; and would have killed him, 
 but could not." * 
 
 Whilst he was thus lying in prison, his disciples 
 showed him the miracles which they had seen Jesus 
 perform : 2 and especially how at Nain he had raised 
 the only son of a widow from the bier on which they 
 were carrying him to the grave, and delivered him 
 to his mother. Perhaps they wondered, how he 
 who had raised this man from the dead, did not ex- 
 
 1 Mark vi. 1719. 
 
 2 This appears from St. Luke's narrative, vii. 11 18. 
 
MATT. XI. 16. 233 
 
 ercise his power to release John their master from 
 prison. They had previously asked a question 
 which appears to betray some spirit of jealousy and 
 suspicion. They " came to Jesus, saying, Why do 
 we and the Pharisees fast oft, and thy disciples 
 fast not?" 3 
 
 John therefore thought it the best manner of 
 settling their minds, to refer them at once to Jesus. 
 So " calling unto him two of his disciples," he sent 
 them saying, Art thou he that should come, or do we 
 look for another f 4 
 
 We cannot suppose that this was to satisfy any 
 doubts of his own. An express revelation had been 
 made to him, that Jesus was " the Lamb of God, 
 which taketh away the sin of the world." 5 " He 
 that sent him to baptize with water, the same said 
 unto him, Upon whom thou shalt see the Spirit 
 descending and remaining on him, the same is he 
 which baptizeth with the Holy Ghost. And he saw 
 and bare record that this was the Son of God." 
 
 This message, therefore, was not for his own, but 
 for his disciples' sake. John chose that his disciples 
 should be made as sure, as he himself was sure, that 
 this was indeed the Messiah for whom he had pre- 
 pared the way, but who when he came, would be 
 preferred before him ; just as, when the king arrives, 
 the office of the ambassador is gone. 
 
 4. Jesus answered and said unto them, Go, and show 
 John again those things which ye do hear and see : 
 
 5 The blind receive their sight, and the lame walk, the 
 lepers are cleansed, and the deaf hear, the dead are raised 
 up, and the poor have the gospel preached to them. 
 
 8 Ch. ix. 14. 4 Lukevii. 19. 5 John i. 2936. 
 
 8 
 
234 MATT. XI. 16. 
 
 0. And blessed is he, whosoever shall not be offended in me. 
 
 We are reminded here of the passage in the Acts, 6 
 where' the evangelist Philip was directed to meet a 
 man of Ethiopia, who had gone up " to Jerusalem 
 to worship, and as he was returning and sitting in 
 his chariot, read Esaias the prophet. The place of 
 the Scripture which he read was this ; He was led 
 as a sheep to the slaughter ; and like a lamb dumb 
 before its shearer, so opened he not his mouth : in 
 his humiliation his judgment was taken away ; and 
 who shall declare his generation ? for his life is taken 
 from the earth. Then Philip opened his mouth, 
 and began at the same scripture, and preached unto 
 him Jesus :" showed him how all the things which 
 the prophet had foretold, were fulfilled in the life, 
 and ministry, and death of Jesus. 
 
 Our Lord pursues the same course with these 
 disciples of John. He invited them to hear and see 
 the things which were taking place. " In the same 
 hour he cured many of their infirmities, and plagues, 
 and of evil spirits, and unto many that were blind, 
 he gave sight." 7 And then he said, Go and show 
 John again those things which ye do hear and see. Ye 
 know the words of the prophet ; " The Lord hath 
 anointed me to preach good tidings unto the meek ; 
 he hath sent me to bind up the broken hearted, to 
 proclaim liberty to the captives, and the open- 
 ing of the prison to them that are bound." 8 Ye 
 know how it is written again, " In that day shall the 
 deaf hear the words of the book, and the eyes of 
 
 6 Acts viii. 2035. 7 See Luke vii. 21. 
 
 8 Isa. Ixi. 1, 2. 
 
MATT. XI. 16. 235 
 
 the blind shall see out of obscurity, and out of dark- 
 ness. The meek also shall increase their joy in the 
 Lord, and the poor among men shall rejoice in the 
 holy One of Israel." 9 And now ye have seen 
 and heard, how the blind receive their sight, and the 
 lame walk, the lepers are cleansed, and the deaf hear, 
 the dead are raised up, and the poor ham the gospel 
 preached unto them. Judge therefore for yourselves, 
 whether this is not he that should come f He " of 
 whom Moses in the law and the prophets did write," 
 the " desire of all nations," ' " the consolation of 
 Israel." 2 
 
 Therefore, Blessed is he who shall not be offended 
 in me. Blessed is he who shall not be offended, 
 because I do not exercise royal power or assume 
 worldly greatness, but grow up as a " tender plant," 
 a " root out of a dry ground." Blessed is he who 
 shall not be offended, because I am " despised and 
 rejected of men," and have " no form or comeliness," 
 " no beauty that men should desire me." For thus 
 was my character described. 3 If ye wonder, that 
 I, .the Son of God, have no royal throne; nor even 
 any certain dwelling place ; if ye wonder why John 
 your master, the favoured servant of God, is per- 
 mitted to lie in prison : remember how it was 
 foretold, that " the servant of the Lord should not 
 strive nor cry, neither should any man hear his 
 voice in the streets :" and how the prophecies which 
 went forth concerning him might all have taught 
 you that " his kingdom is not of this world." 
 
 9 Ib xxix. 18. See also xxxv. 5. 1 Hag ii. 7. 
 
 2 Luke ii. 25. 3 See Isa. liiu 14. 
 
236 MATT. XI. 16. 
 
 To the end of time there will always be much in 
 the religion of Christ, at which many may be offended. 
 With the Jews of that day, one cause of offence was 
 the humble character of him whom they expected 
 to come as a prince and a conqueror. Now, the 
 humbling doctrines of the Gospel are a " stone of 
 stumbling ;" man in a state of ruin, lying under the 
 wrath of God, and only saved by casting his burthen 
 on the Redeemer. But the words of our Lord to 
 John's disciples apply to every age and every dis- 
 position. Blessed is he who shall not be offended in me. 
 Blessed is he who shall not be offended, because 
 he is taught that "there is no other name under 
 heaven given amongst men, whereby they may be 
 saved, but only the name of the Lord Jesus Christ." 
 Blessed is he who shall "receive the word of God 
 as a little child," not cavilling, but believing. Here- 
 after he shall know those things which are now 
 obscure to him ; what he now sees as through a 
 glass darkly, shall be then made clear as the day. 
 Hereafter " he shall see the Son of man sitting on 
 the right hand of power, and corning in the clouds 
 of heaven," 4 when they who have humbled them- 
 selves to his humiliation, shall be exalted to share 
 his glory. 
 
 * Mai. xiv. 62. 
 
MATT. XL 719. 237 
 
 LECTURE L. 
 JOHN THE BAPTIST'S CHARACTER AND MISSION. 
 
 MATT. xi. 7 19. 
 
 7. And as they departed, Jesus began to say unto the 
 multitudes concerning John, What went ye out into the 
 wilderness to see ? A reed shaken with the wind ? 
 
 8. But what went ye out for to see ? A man clothed in 
 soft raiment ? Behold, they that wear soft clothing are in 
 king's houses. 
 
 9. But what went ye out for to see? A prophet? yea, I 
 say unto you, and more than a prophet. 
 
 10. For this is he of whom it is written. Behold, I send 
 my messenger before thy face, which shall prepare thy way 
 before thee. 
 
 11. Verily I say unto you, Among them that are born of 
 women, there hath not risen a greater than John the Bap- 
 tist : notwithstanding, he that is least in the kingdom of 
 heaven is greater than he. 
 
 12. And from the days of John the Baptist until now, the 
 kingdom of heaven suffereth violence, and the violent take it 
 by force. 
 
 1 3 . For all theprophets and the law prophesied until John . 
 
 14. And if ye will receive it, this is Elias which was for 
 to come. 
 
 15. He that hath ears to hear y let him hear. 
 
 John had borne testimony to Jesus : saying, 
 " This is he of whom I spake, He that cometh after 
 me is preferred before me ; for he was before me." 1 
 1 John i. 30. 
 
238 MATT. XL 7 19. 
 
 Jesus now honours John with his testimony : and 
 calls upon all who have ears to hear, to perceive and 
 understand, that he was " that prophet :" that Elias 
 which was for to come ; to be sent " before the com- 
 ing of the great and dreadful day of the Lord." 2 
 If they would receive it, that " Elijah was come 
 already," and the prophecy was fulfilled. 
 
 Until John, all the prophets and the law prophesied. 
 Prophecy was now completed : and John did not 
 foretel the future, but proclaimed what was pre- 
 sent : " Behold the Lamb of God, which taketh 
 away the sins of the world." 3 And therefore as a 
 teacher, himself " taught of God :" as " a burning 
 and a shining light," sent to enlighten the souls of 
 men ; as God's messenger bearing a most important 
 office, there had not risen a greater than John the 
 Baptist. Notwithstanding, the least minister in 
 Christ's own kingdom was greater than he, not in 
 himself not in dignity or authority, but in what 
 he taught ; and the least disciple, in what he learnt 
 and knew. He that is least in the kingdom of heaven 
 is greater than he. 
 
 By the kingdom of heaven is not here meant 
 " the kingdom of God" in heaven, the kingdom of 
 heavenly glory ; but the dispensation of the gospel 
 on earth, the kingdom which our Lord was now 
 establishing, which is to lead to heaven. And if 
 we ask why such great things are said of the least 
 minister in this kingdom, or the humblest disciple, 
 we can discover sufficient reason. 
 
 John could preach the law, the discipline which 
 leads to Christ as the Redeemer. But the apostles 
 could preach " Christ crucified," who " hath re- 
 
 2 Mai. iv. .">. s John i. 29. 
 
MATT. XI. 7 19. 239 
 
 deemed us from the curse of the law," having 
 borne the curse for us. * 
 
 John could say, " Repent ye, for the kingdom 
 of heaven is at hand." But Peter and James could 
 say, " Repent, and be baptized in the name of the 
 Lord Jesus Christ for the remission of sins, and ye 
 shall receive the gift of the Holy Ghost." 5 
 
 John could exhort his disciples, that they " bring 
 forth fruits meet for repentance." But the apostles 
 could say, Yield yourselves unto God, "for sin 
 shall not have dominion over you." Ye shall be 
 enabled to " do all things through Christ which 
 strengthened you." ," He that hath begun a good 
 work in you, shall perform it unto the end." 6 
 
 John was, in truth, the herald of the gospel. He 
 sounded as it were the trumpet of jubilee ; sum- 
 moned the people to hear the glad tidings of re- 
 demption. But to him was committed the ministry 
 of repentance. " The ministry of reconciliation " 
 was to follow. To those who succeeded him, "it 
 was given to know the mysteries of the kingdom of 
 God," 7 " according to the eternal purpose which he 
 purposed in Christ Jesus our Lord." 8 Unto them 
 it was given, themselves " to know and to proclaim 
 to. others,, the love of Christ, which passeth know- 
 ledge ;" to " be filled with all the fulness of God." 
 
 Still John was great, so that a greater had not 
 risen among them born of women. He " went be- 
 fore the Lord in the spirit and power of Elias," g 
 warning men " to flee from the wrath to come :" to 
 
 * Gal. iii. 13. 5 Acts ii. 38. 
 
 6 Rom. vi, 14. Phil. iv. 13. 16. 7 Mark iv. 11. 
 
 8 Ephes. iii, 1119. 9 Luke i. 17. 
 
240 MATT. XL 7-19. 
 
 flee as for their lives. For from the days of John 
 the Baptist until now the kingdom of heaven suffereth 
 violence, and the violent take it by force. " Every man 
 presseth into it :" ' like a crowd bursting into a house, 
 like an army taking a city. And those who will 
 enter, must " press in :" it is no time for hesitation 
 or delay : none must hope without pains and labour 
 to attain the gifts and promises of God : they who 
 " strive " shall succeed. The violent seize the kingdom : 
 take it by force : those who will not be denied, but 
 wrestle in prayer, and labour in mortification, and 
 " resist unto blood, striving against sin." 
 
 So it was with some : in so much that John was 
 astonished, and " said to the multitudes who came 
 forth to be baptized of him, generation of vipers, 
 who hath warned you to flee from the wrath to 
 come !" 2 
 
 But the case was very different with another part 
 of the same generation. Instead of earnestly con- 
 tending for the kingdom of heaven, and eagerly 
 rushing to claim the blessings offered them, they 
 were finding reasons why they should neglect the 
 message, and despise the messenger. 
 
 16. But whereunto shall I liken this generation ? It is 
 like unto children sitting in the markets, and calling unto 
 their fellows. 
 
 17. And saying, We have piped unto you, and ye have 
 not danced ; we have mourned unto you, and ye have 
 not lamented. 
 
 18. For John came neither eating nor drinking, and they 
 say, He hath a devil. 
 
 1 1). The Son of man came eating and drinking, and they 
 say, Behold a man gluttonous, and a wine bibber, a friend of 
 
 1 Luke xvi. 16. * Luke iii. 17. 
 
MATT. IX. 719. 241 
 
 publicans and sinners. But wisdom is justified of her 
 children. 
 
 They whose eyes were blinded that they could not 
 see, whose ears were closed that "hearing they 
 heard not," found both in the character of John, and 
 in the conduct of Jesus, something to condemn. 
 John came neither eating nor drinking : living apart 
 from others, seeking the solitude and enduring the 
 privations of the wilderness. And they say. He hath 
 a devil, and is mad. The Son of man came eating 
 and drinking: frequenting the haunts of men, warning 
 them in their streets, and instructing them at their 
 feasts and assemblies. They accuse him, as the 
 friend of publicans and sinners. 
 
 And so it is too often found, that religion is the 
 last thing concerning which men are disposed to 
 judge with candour, or even to follow the conclu- 
 sions of a sound understanding. They are like per- 
 verse children, who will neither dance with the 
 cheerful, nor mourn with the sorrowful : who refuse 
 to be pleased, whether their companions are serious 
 or gay. They will find fault with every way in 
 which religion is represented to them. One while, 
 it is too easy, and gives encouragement to vice : or 
 else it is too severe, and incompatible with the 
 business of the world. So the Jews complained of 
 John the Baptist for his austerity and seclusion; 
 and murmured against Jesus, because he held inter- 
 course with mankind. 
 
 In the mean time, Wisdom is justified of her 
 children. The wise children are those who see 
 the truth, and pursue it. These approve their own 
 choice, are satisfied with the resolution which they 
 
 R 
 
242 MATT. XI. 2030. 
 
 have made, to " seek first the kingdom of God and 
 his righteousness." And as these justify wisdom, so 
 does wisdom justify them. It rewards them now 
 with " righteousness, and peace, and joy in the 
 Holy Ghost:" 3 and it will hereafter reward them 
 with "an inheritance incorruptible, and undefiled, 
 and that fadeth not away." 
 
 LECTURE LI. 
 DANGER OF REJECTING THE GOSPEL. 
 
 MATT. xi. 2030. 
 
 20. Then leg an he to upbraid the cities wherein most of 
 his mighty works were done, because they repented not. 
 
 21. Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! 
 for if the mighty works which were done in you, had been 
 
 done in Tyre and Sidon, * they would have repented long 
 ago in sackcloth and ashes. 
 
 22. But I say unto you, It shall be more tolerable for 
 Tyre and Sidon at the day of judgment, than for you. 
 
 23. And thou, Capernaum, which art exalted unto heaven, 
 shalt be brought down to hell : for if the mighty works, 
 which have been done in thee, had been done in Sodom, it 
 would have remained until this day. 
 
 3 Rom. xiv. 17. 
 
 i Tyre is called in Isaiah a " crowned city, whose merchants 
 are princes, whose traffickers are the honourable of the earth." 
 (xxiii. 8.) Sidon was also famed for its wealth and luxury. 
 And the destruction of both these cities was foretold by the 
 prophets, as a judgment from God. 
 
MATT. XI. SO 30. 24 L 
 
 24. But 1 say unto yon, that it shall be more tolerable 
 or the land of Sodom in the day of judgment, than for thee. 
 
 25. At this time Jesus answered and said., I thank thee, 
 O Father, Lord of heaven and earth, because thou hast hid 
 these things from the wise and prudent, and hast revealed 
 them unto babes. 
 
 26. Even so, Father ; for so it seemed good in thy sight. 
 
 It appears awful, even to us, when we see men 
 "rejecting the counsel of God against themselves," 
 and closing their eyes to the mighty works which 
 have been done for their salvation. How then must 
 it have appeared to Him, who really and fully knew 
 the value of that deliverance which he offered. He 
 might well leave his testimony against the proud 
 and exalted, the wise and prudent, who were con- 
 fident that they themselves were guides of the 
 blind, 2 but who really remained in darkness, while 
 the babes whom they despised " received the king- 
 dom of God " with the simplicity of " little chil- 
 dren." It seemed good to Him who does all things 
 well, to enlighten these meek and lowly hearers, 
 while "the rich he sent empty away." 
 
 The truly wise, however, and the truly prudent 
 man, will be the first to receive the gospel. His 
 prudence will seek a mode of reconciliation with 
 God: and the reconciliation effected by Christ 
 Jesus will approve itself to his wisdom. It is not 
 prudent to make no provision against a season which 
 must arrive. Neither is it wise, in the concerns 
 of eternity, to trust to our own conjectures, or sup- 
 pose that we can know the counsels of God in any 
 way except from his own word. Men believe that 
 
 2 See Rom. ii. 19. 
 
 R 2 
 
244 MATT. XL 2030. 
 
 they understand the will, and character, and designs 
 of God ; and often venture to assert what he will 
 do, and what he will not do. Our Lord warns us 
 against such vain conceits ; expressly tells us that 
 we have no knowledge of God, except through the 
 Gospel. And that we may believe what he declares, 
 " the Father that sent him bore witness of him :" 
 the mighty works which he did, prove that " he pro- 
 ceeded forth and came from God." 
 
 27. All things are delivered unto me of my Father : and 
 no man knoweth the Son, but the Father : neither knoweth 
 any man the Father, save the Son, and he to whomsoever 
 the Son will reveal him. 
 
 28. Come unto me, all ye that labour and are heavy laden, 
 and I will give you rest. 
 
 29. Take my yoke upon you, and learn of me ; for I am 
 meeh and lowly in heart, and ye shall find rest unto your 
 souls. 
 
 30. For my yoke is easy, and my burthen is light. 
 
 Such is the general invitation, which is so re- 
 freshing to the weary and heavy laden. The pre- 
 ceding sentence had declared, that the Son alone could 
 reveal a saving knowledge of the Father. But 
 here we learn, that none need perish for lack of 
 that knowledge : their want, their necessity, is the 
 pledge that it shall be given them : come unto me, 
 all ye that labour. And who that reflects upon 
 himself by the light of Scripture, does not labour 
 and feel heavy laden f If he remembers the past, 
 he must say with David, " My wickednesses are like 
 a sore burthen, too heavy for me to bear !" If he 
 looks towards the future, he "sees a law in his 
 members warring against the law of his mind," and 
 
MATT. XI. 2030. 245 
 
 drawing him back towards the sin which he has re- 
 nounced, and which must be his ruin. What he 
 requires is the rest here promised ; something which 
 he can lean upon : something which may enable him 
 to say, I am burthened with the sense of sin : but 
 Christ has eased me of the load ; " there is no con- 
 demnation to them that are in Christ Jesus." 3 I am 
 perplexed with the feeling of my infirmities : but 
 Christ has said, " My grace is sufficient for thee." * 
 And so he gives me rest. 
 
 It must be remembered, meanwhile, that an effort 
 is to be made on the part of every man, to entitle 
 him to this promise ; to let him enjoy this rest. And 
 that effort is here described as taking up the yoke, 
 the service of Christ, and learning of him. This 
 every one must consent to do, must make it his 
 choice to do. The yoke is not so put upon us that 
 we are to remain ignorant and passive under it ; but 
 we must take it upon ourselves. 
 
 Two inducements, however, are held out ; Learn 
 of me, for I am meek and lowly of heart. He who 
 gives this invitation, though " he was in the begin- 
 ning with God, and was God," yet " stoopeth down 
 to behold the inhabitants of earth," nay, even to 
 favour those whom others overlook : he is meek and 
 lowly of heart, not like the Pharisees who spoke of 
 u the people that knew not the law," as " cursed." 5 
 
 And further, his yoke is easy and his burden light. 
 We must not misinterpret this, so as to contradict 
 other words of our Lord, which tell us, that " nar- 
 row is the gate that leadeth unto life ;" that those 
 must " strive who would enter in ;" which warn us 
 3 Rom. viii. 1. 4 2 Cor. xii. 9. 6 Johnvii. 49. 
 
246 MATT. XI. 2030. 
 
 to " watch and pray, that we enter not into tempta- 
 tion," for that " many are called, but few chosen."' 
 The meaning is, that the commandments of the 
 gospel "are not grievous" to the soul which is 
 purified " by the washing of regeneration and renew- 
 ing of the Holy Ghost." Neither are they impracti- 
 cable, through the grace which is " shed abundantly 
 on" the sincere servant of the Redeemer. They 
 are not grievous, but delightful ; as to David, when 
 he said, " Make me to go in the path of thy com- 
 mandments ; for therein is my delight." " How 
 sweet are thy words unto my taste ! yea, sweeter 
 than honey to my mouth." 6 They are not impracti- 
 cable, but easy : for we are taught by the experience 
 of an apostle to say, in a career of life far more diffi- 
 cult than any we shall have to run, " I know both 
 how to be abased, and I know how to abound : 
 every where and in all things I am instructed both 
 to be full and to be hungry, both to abound and to 
 suffer need. I can do all things through Christ 
 which strengthened me." 7 
 
 In this sense the yoke of Christ is really light and 
 easy. Those who try it will find it so ; and will 
 certainly find the yoke of this world a heavy burthen 
 in comparison. 
 
 This is a passage which should lead all to exa- 
 mine themselves, and inquire, whether they have 
 received it into their hearts, and taken the invita- 
 tion home. Blessed are those who have both felt in 
 themselves the labour and the burthen here described, 
 sind have sought the rest here promised. The yoke 
 of Christ was imposed upon them when in their 
 
 6 Ps. cxix. 35103. ' Phil, iv. 12. 
 
MATT. XII. 18. 247 
 
 infancy, as that which they were to bear through 
 life : they have now taken it upon themselves, of 
 their own free choice and purpose ; and desire to 
 carry it unto the end. To the " inward man " the 
 yoke is easy and the burthen light ; for " they con- 
 sent unto the law that it is good ;" and in knowing, 
 from a gracious assurance, that whilst they " abide 
 in Christ," he will " abide in them," and that " the 
 law of the spirit of life in Christ Jesus has made them 
 free from the law of sin and death;" 8 they find rest 
 unto their souls. 8 
 
 LECTURE LIL 
 JESUS THE LORD OF THE SABBATH. 
 
 MATT. xii. 1 8. 
 
 1. At that time Jesus went on the sabbath-day through 
 the corn ; and his disciples were an hundred, and began to 
 pluck the ears of corn, and to eat. | 
 
 2. But when the Pharisees saw it, they said unto him, 
 Behold, thy disciples do that which is not lawful to do upon 
 the sabbath-day. 
 
 3. But he said unto them, Have ye not read what David 
 did, when he was an hundred, and they that were with him ; 
 
 4. How he entered into the house of God, and did eat the 
 skew-bread, which was not lawful for him to eat, neither for 
 them which were with him, but only for the priests ? 
 
 8 Rom. viii. 2. 
 
 1 This was allowed by the law of Moses : (Deut. xxiii. 25 :) 
 " When thou comest into the standing corn of thy neighbour, 
 then thou mayest pluck the ears with thine hand : but thou 
 shalt not move a sickle unto thy neighbour's standing corn." 
 
 7 
 
248 MATT. XII. 18. 
 
 5. Or have ye not read in the law, how that on the sab- 
 bath-days the priests in the temple profane the sabbath, and 
 are blameless ? 
 
 The Pharisees accused the disciples of profaning 
 the sabbath. Our Lord defends them by showing 
 that the law itself did not forbid things needful, any 
 more than it prohibited works of piety ; did not in- 
 tend that a man should perish rather than the letter 
 of the law should be exceeded. 
 
 For example, the law commanded that the bread 
 called the skew-bread, placed on the altar, should 
 be given, after a certain time, to the priests, and 
 be eaten by them alone : for having been offered to 
 God, it was holy. 2 Notwithstanding, their history 
 told them of a time when David, being persecuted 
 by Saul and flying from him with his band of men, 
 was an hungred, and they that were with him: 
 and in that case of necessity did eat the shew -bread, 
 without blame from his own conscience or from 
 God. 3 
 
 The sacrifice regularly made by the priests was 
 an example to the same purpose. It was ordered 
 in the law, that the priests should sacrifice two 
 lambs on the sabbath-day. 4 This was working ; 
 working was profaning the sabbath ; yet being 
 agreeable to the will of God, this work did not 
 profane it. 
 
 Our Lord, however, is not content with merely 
 defending what his apostles had done. He takes the 
 opportunity of declaring his own majesty. Here is 
 one greater than the temple : who, if he thought fit, 
 
 8 Levit. xxiv. 59. 3 1 Sam. xxi. 6, 7. 
 
 4 Numb, xxviii. 9. 
 
MATT. XII. 18. 249 
 
 might relax the laws which relate to the sabbath. 
 Here is one who has authority to expound to you 
 that law in which ye make your boast, but which ye 
 so grievously misinterpret. 
 
 6. But I say unto you, that in this place is one greater 
 than the temple. 
 
 7. But if ye had known what this meaneth, I will have 
 mercy, and not sacrifice, 5 ye would not have condemned the 
 guiltless. 
 
 8. For the Son of man is Lord even of the sabbath-day. 
 
 This sentence of their prophets, / will have mercy 
 and not sacrifice, might have taught them, that if 
 sacrifice or any other act of worship does not serve 
 to produce a right state of mind, it does not effect 
 the purposes for which it is ordained : and that it 
 were vain for them to fulfil the rites and services 
 of the law, unless they had the spirit which is accept- 
 able to God. 
 
 Very early in their history, they had been told the 
 same. Their king Saul was commissioned to destroy 
 the Amalekites with all that belonged to them. But 
 instead of fulfilling this command, he " spared the 
 best of the sheep, and of the oxen, and of the fatlings, 
 and of the lambs." 6 And he pleaded to Samuel in 
 his excuse, that " the people took of the spoil sheep 
 and oxen, the chief of the things that should have 
 been destroyed, to sacrifice unto the Lord God." 
 " And Samuel said, Hath the Lord as great delight in 
 burnt offerings and sacrifices, as in obeying the 
 voice of the Lord ! Behold, to obey is better than 
 sacrifice, and to hearken than the fat of rams." 
 
 a Hos. vi. 6. 6 i s am . xv . i_22. 
 
MATT. XII. 18. 
 
 Isaiah, in his day, impressed the same truth upon 
 the people. 7 " To wjiat purpose is the multitude of 
 your sacrifices unto me, saith the Lord ? I delight 
 not in the blood of bullocks or of lambs. Wash ye, 
 make ye clean, put away the evil of your doings from 
 before mine eyes, cease to do evil, learn to do well, 
 seek judgment, relieve the oppressed, judge the 
 fatherless, plead for the widow." 
 
 And so Hosea, in the passage to which our Lord 
 refers : " O Ephraim, what shall I do unto thee ? 
 O Judah, what shall I do unto thee ? For your good- 
 ness is as a morning cloud, and as the early dew it 
 goeth away. For I desired mercy, and not sacrifice, 
 and the knowledge of God, more than burnt 
 offerings." 8 
 
 Their fault, then, was not that they sacrificed ; 
 this was a part of their worship, was prescribed by 
 their law, and to neglect it would have been a 
 transgression of the law. The fault was, to make 
 sacrifice serve instead of righteousness : to practise 
 the outward ordinances, without cultivating the re- 
 ligion of the heart : to be satisfied with a formal 
 service, and to omit the weightier matters, justice, 
 truth, mercy, charity. Whereas had they rightly 
 known the will of God, and understood the prophet's 
 words, / will have mercy, and not sacrifice ; they 
 would not have condemned the guiltless : they would 
 have seen that the spirit of sabbath observance is 
 not violated, because hunger is appeased ; but that 
 the spirit of charity was neglected, when they made 
 an innocent action a ground of condemnation. 
 
 Different transgressions belong to different ages 
 i Is. i. 1117. 8 Hos. vi. 46. 
 
MATT. XII. 18. 251 
 
 and countries. A formal observance of the sabbath 
 and of outward ceremonies was the prevailing error 
 of the Jews. Christ, therefore, often points out 
 the worthlessness of such forms without the sub- 
 stance of religion. In the present day, offence 
 would be more probably taken on the opposite side. 
 The accusation would be rather directed against 
 one who required the Lord's day to be kept more 
 holy than agreed with common custom. And a 
 "teacher sent from God," we may believe, instead 
 of pointing to instances like those which Christ had 
 occasion to cite, would remind his hearers of pas- 
 sages which promise the favour of God to all who 
 have " kept his sabbaths from polluting them, and 
 made them a delight, holy of the Lord and honour- 
 able." 9 
 
 Still an important lesson is to be learnt. God 
 only values outward services, or religious duties, 
 when the heart and practice is in accordance with 
 them. He does not accept the one for the other. 
 Sacrifice is to be a part of obedience to the law ; 
 not instead of it. Prayer is to produce a spirit of 
 charity and kindness, not to supersede it. To what 
 purpose the multitude of your prayers, without a life 
 of holiness and virtue ? As St. Paul says of faith, 
 " Though I have all faith, so that I could remove 
 mountains, and have not charity, I am nothing :" l 
 so we may truly say, Though we gave our nights to 
 the repetition of prayers, and our days to acts of 
 devotion, and had not the fruits of righteousness, 
 love, peace, justice, temperance, we should be 
 nothing. 
 
 9 Isa. Ixiii, 13. '1 Cor. xiii. 3. 
 
252 MATT. XII. 921. 
 
 LECTURE LIU. 
 THE MEEKNESS OF JESUS. 
 
 MATT. xii. 9 21. 
 
 9. And when he was departed thence, he went into thei r 
 synagogue : 
 
 10. And y behold, there was a man which had his hand 
 withered. And they asked him, saying, Is it lawful to heal 
 on the sabbath-days ? that they might accuse him. 
 
 11. And he said unto them, What man shall there be 
 among you, that shall have one sheep, and if it fall into a 
 pit on the sabbath day, will he not lay hold on it and lift 
 
 it out ? 
 
 12. How much then is a man better than a sheep ? Where- 
 fore it is lawful to do well on the sabbath days. 
 
 13. Then saith he to the man, Stretch forth thine hand. 
 And he stretched it forth / and it was restored whole, like 
 as the other. 
 
 14. Then the Pharisees went out, and held a council 
 against him, how they might destroy him. 
 
 The unbelief of the Pharisees is explained by this 
 short history. " They watched Jesus," to find a 
 ground of condemnation : ! they asked him, saying, 
 Is it laivful to heal on the sabbath-days f that they 
 might accuse him. They did not inquire, Is this 
 " a prophet sent of God ?" If so, he will manifest it 
 by his power, as Elijah, as Elisha did. But they 
 watched his miracles, not to judge of his authority, 
 
 1 So St. Mark iii. 2. 
 
MATT. XII. 921. 253 
 
 but to find an occasion of traducing him. Now faith 
 is the gift of God. " No man," says our Lord, can 
 come unto me, unless the Father who hath sent me, 
 draw him." 2 Was it to be expected that God 
 would open such hearts as these to receive " the 
 things belonging to their peace ?" As well might we 
 suppose, that a person who reads the Bible that he 
 may search for something to ridicule or misinterpret, 
 would be profited by the Bible. As well might we 
 expect that the services of the church would bene- 
 fit a man who went thither for some evil purpose, or 
 for any purpose except that of prayer and praise. 
 
 Hardened therefore, rather than softened by what 
 they had seen and heard, the Pharisees went out, and 
 held a council, how they might destroy him. But they 
 could do nothing at all against him, unless permitted 
 from above. And his hour was not yet come. 3 
 
 15. But when Jesus knew it, he withdrew himself from 
 thence : and great multitudes followed him, and he healed 
 them all ; 
 
 16. And charged them that they should not make him known: 
 
 1 7. That it might be fulfilled which was spoken by Esaias 
 the prophet, saying, * 
 
 1 8. Behold my servant, whom I have chosen ; my beloved, 
 in whom my soul is well pleased : I will put my spirit upon 
 him, and he shall show judgment to the Gentiles. 
 
 19. He shall not strive nor cry ; neither shall any man 
 hear his voice in the streets. 
 
 20. A bruised reed shall he not break, and smoking flax 
 shall he not quench, till he send forth judgment unto victory. 5 
 
 21. And in his name shall the Gentiles trust. 
 
 9 John vi. 44. 3 John vii. 30. 
 
 4 Is. xlii. 14. 
 
 5 Till his gospel gains a silent victory over all opposition. 
 
254 MATT. XII 921. 
 
 This passage of the prophet foretold the quiet, 
 peaceable, and meek character of the Messiah, and 
 agrees with what our Lord affirmed of himself, 
 " The kingdom of God cometh not with observa- 
 tion." 6 It is here expressly declared, that the Son 
 of God, in whom the Father was well pleased, shall 
 win his way silently and secretly; not as an "earthly 
 king or conqueror, who strives, and whose procla- 
 mations are heard in the streets : but thall gain 
 gradual possession of the hearts of those who come 
 to him and hear his sayings. 
 
 This is illustrated by the proverb, a bruised reed 
 shall he not break, and smoking flax shall he not 
 quench. Nothing could require less violence than 
 the breaking a bruised reed, or the quenching of 
 smoking flax. Yet even so much would he not exert, 
 
 And as this proverb exemplifies the meekness, 
 so does it also the mercy, of the Saviour. The 
 tender conscience of one who is heavy laden with 
 the burthen of sin, is like the bruised reed. The 
 Pharisees would have broken that bruised reed : those 
 who complained of Jesus, that he ate with publicans 
 and sinners ; those who " esteemed themselves righ- 
 teous and despised others," who wxmld have rejected 
 the first advance of a returning prodigal. For 
 this was one of their offences, " Ye shut up the 
 kingdom of heaven against men ; for ye neither go 
 in yourselves, neither suffer ye them that are enter- 
 ing to go in." 7 But the character of Christ was, 
 to " bind up the broken-hearted, to set at liberty 
 them that are bruised ;" to say to the contrite, 
 " Go in peace," and to the penitent, " Thy sins be 
 forgiven thee." 
 
 6 Luke xvii. 20. 7 Ch. xxiii. 13, 
 
MATT. XII. 921. 255 
 
 So, likewise, when flax is smoking, a gentle 
 breath may fan it into a flame; a drop of water 
 will extinguish it. Such is the feeble spark of grace 
 in the heart ; soon may it be checked and made 
 ready to expire by the language of severity and 
 haughtiness ; but, if encouraged, it may increase to 
 genial warmth and vivid light; may come to be 
 " seen before men," brightly burning in the service 
 of God. Despair would be the drop of water, and 
 quench the smoking flax : hope would be the gen- 
 tle breath which revives and nourishes. And the 
 words of Christ are words of hope ; " Come unto 
 me, all ye that labour and are heavy laden, and I 
 will give you rest." " God so loved the world, that 
 he gave his only begotten Son, that all that believe 
 in him should not perish, but have everlasting life." 
 His coming, his dying, his living, all preclude de- 
 spair. His coming, assures the soul that it is pre- 
 cious in the sight of God, though rendered vile by 
 sin. His dying, secures the ransom : " the strength 
 of the law" is broken, for the penalty of sin is paid. 
 His " living at the right-hand of God to make in- 
 tercession" for us, is a continued consolation, that 
 the pledge of mercy which he has given shall not 
 be in vain ; that " the good work which he has 
 begun," shall not be marred by the assaults of 
 Satan, but shall be " performed unto the end," 
 through the power of the Holy Ghost. 
 
 Let us then, each for ourselves, fulfil the pro- 
 phecy, In his name shall the Gentiles trust. Let 
 us " trust in his name," in the weakness of youth, in 
 the vigour of manhood, in the hour of death, and 
 in the day of judgment. To whom else " should 
 we go ? He has the words of eternal life." 
 
256 MATT. XII. 22 32. 
 
 LECTURE LV. 
 
 THE MIRACLES OF JESUS ASCRIBED TO 
 BEELZEBUB. 
 
 MATT. xii. 2232. 
 
 22. Then was brought unto him one possessed with a 
 devil, blind and dumb ; and he healed him : insomuch that 
 the blind and dumb both spake and saw. 
 
 23. And all the people were amazed, and said, Is not this 
 the Son of David 1 } 
 
 24. But when the Pharisees heard it, they said, This 
 fellow doth not cast out devils, but by Beelzebub* the prince 
 of the devils. 
 
 25. And Jesus knew their thoughts, and said unto them, 
 Every kingdom divided against itself is brought to desola- 
 tion, and every city or house divided against itself shall not 
 stand. 
 
 26. And if Satan cast out Satan, he is divided against 
 himself : how shall then his kingdom stand ? 
 
 27. And if I by Beelzebub cast out devils, by whom do 
 your children cast them out ? therefore they shall be your 
 judges. 
 
 28. But if I cast out devils by the Spirit of God, then 
 the kingdom of God is come unto you. 
 
 1 Beelzebub was the name given to a god worshipped by some 
 of the Philistines. The Israelites adopted the name from their 
 idolatrous neighbours, and used it to signify the chief of evil 
 spirits. Our Lord, by his answer, shows that it bore the same 
 sense as the word Satan. 
 
MATT. XII. 2232. 257 
 
 The miracles which our Lord wrought, began to 
 have their proper effect upon the minds of the peo- 
 ple. They said, Is not this the Son of David? 
 16 He who should come ?" The Pharisees, who de- 
 nied him to be the expected Son of David, must 
 propose some answer to this ; must account for his 
 miracles in some other way. He is in league, they 
 say, with Beelzebub : and so casts out devils, not 
 by his own power, but by agreement with their 
 prince and chief. This, said our Lord, would be 
 like a king conspiring against himself. These are 
 evil spirits, of whom Beelzebub, or Satan, is the 
 head : will Satan cast out Satan f 
 
 Besides, some of yourselves attempt the same 
 good work : are they too united with Beelzebub ? 
 or, by whom do they cast them out f No. In this 
 ye have a proof, if ye had eyes to see, or ears to 
 hear, that what your prophet Daniel has foretold, 
 is coming to pass, and that " the God of heaven is 
 setting up a kingdom which shall never be de- 
 stroyed." 2 
 
 29. Or else hoiv can one enter into a strong mans house 
 and spoil his goods, except he first bind the strong man 1 
 and then he will spoil his house. 
 
 30. He that is not with me is against me ; and he that 
 gather eth not with me, scatter eth abroad. 
 
 Satan is like a strong man : and those who have 
 devils are in his possession. Who can enter into 
 his house and spoil his goods, that is, who can 
 deliver such out of his power, unless he first con- 
 quer Satan ? It is in this, as in other things ; he 
 
 * Dan. ii. 44. 
 
258 MATT. XII. 2232. 
 
 that is not with another, is against him. If Jesus were 
 not gathering for Satan, he was scattering and les- 
 sening his harvest. And they could not but see that 
 thus he was really taking from him, and not adding 
 to his power. " For this was the Son of God mani- 
 fested, that he might destroy the works of the 
 devil." 3 
 
 31. Wherefore I say unto you, All manner of sin and 
 blasphemy shall be forgiven unto men : 'but the blasphemy 
 against the Holy Ghost shall not be forgiven unto men. 
 
 82. And whosoever speaketh a word against the Son of 
 man, it shall be forgiven him : but whosoever speaketh 
 against the Holy Ghost, it shall not be forgiven him, neither 
 in this world, neither in the world to come. 
 
 Our Lord here warns the Pharisees of the dan- 
 ger they were incurring. These miracles were 
 done by the Holy Spirit. To attribute them to 
 Satan, was blasphemy ; and such blasphemy as must 
 lead to eternal condemnation. Blasphemy against 
 the Holy Ghost shall not be forgiven unto men. 
 We plainly see why this is declared. Without re- 
 pentance, no sin can be forgiven. But the Holy 
 Spirit alone can lead to repentance. And the Holy 
 Spirit will not convert one who denies his power. 
 Therefore blasphemy against the Holy Ghost takes 
 away all hope of repentance and pardon, because it 
 closes up that channel through which alone repent- 
 ance and pardon can be conveyed. 
 
 On the other hand, it is mercifully said, Who- 
 soever speaketh a word against the Son of man, it 
 shall be forgiven him. There might be errors and 
 unbelief relating to Christ, which might afterwards 
 3 1 John iii. 8. 
 
MATT. XII. 2232 259 
 
 be repented of and pardoned. As in the ensuing 
 chapter, some ask, " Is not this the carpenter's 
 son ? Is not his mother called Mary, and his 
 brethren, James and Joses, and Simon, and Judas ? 
 Whence then hath this man all these things ? And 
 they were offended in him." Others cavilled at our 
 Lord's manner of conversation : " Behold a man 
 gluttonous, and a wine-bibber, a friend of publicans 
 and sinners." These errors might be cleared up, 
 these hard speeches repented of, and then, like every 
 sin repented of, forgiven. And no doubt many 
 then, and many since, who had once been offended 
 in Christ Jesus, have afterwards laid aside their pre- 
 judices, and partaken of his mercy. 
 
 Concerning blasphemy against the Holy Ghost 
 we may justly observe, that there have been instances 
 of repentance and conversion, even in such as might 
 otherwise have been supposed guilty of that sin. 
 We might have supposed this, for instance, of Paul 
 himself, had he died whilst he was " a blasphemer 
 and a persecutor, and injurious," "breathing out 
 threatenings and slaughter against the disciples of 
 our Lord." 4 There is reason, therefore, to believe, 
 that the unpardonable blasphemy alluded to must 
 have been confined to that age, and to the particular 
 offence which gave occasion to our Lord's words 
 the ascribing to Satan the miracles of mercy which 
 he was daily performing. 
 
 Scoffers and infidels, however, have need to be- 
 ware and tremble. Scoffers and infidels do what the 
 Pharisees were doing : they mock at the grace of 
 
 4 1 Tim. i. 13. Acts ix. 1. 
 
 s 2 
 
260 MATT. XII. 2232. 
 
 God, and reject the remedy for sin which he has 
 prepared. But let no meek and contrite heart be 
 dismayed at this sentence. It cannot possibly ap- 
 ply to them. Theirs is the very state which God 
 has promised to receive : " To this man will I look, 
 saith the Lord, even to him that is poor and of a 
 contrite spirit, and trembleth at my word." 5 The 
 very fears of the humble and meek are a proof that 
 the Holy Ghost has not forsaken them, but is 
 striving with them. They have rather a title to 
 derive comfort from the merciful assurance ; All 
 manner of sin and blasphemy shall be forgiven unto 
 men, through that blood which God has vouchsafed 
 to accept as " a full, perfect, and sufficient satisfac- 
 tion." " If we confess our sins, he is just and faith- 
 ful to forgive us our sins, and to cleanse us from all 
 unrighteousness." 6 " If the wicked will turn from 
 all his sins that he hath committed, and keep all my 
 statutes, and do that which is lawful and right, he 
 shall surely live, he shall not die." 7 For "the 
 blood of Jesus Christ cleanseth from all sin." 8 
 
 5 Is. Ixvi. 2. 6 1 John i. 9. 
 
 7 Ezek. xviii. 21. 8 1 John i. 7. 
 
MATT. XII. 3337. 
 
 LECTURE LVI. 
 
 DANGER OF EVIL SPEAKING. 
 MATT. xii. 33 37. 
 
 33. Either make the tree good, and his fruit good; or 
 else make the tree corrupt, and his fruit corrupt : for the 
 tree is known by his fruit. 
 
 34. generation of vipers, how can ye> being evil, speak 
 good things ? for out of the abundance of the heart the 
 mouth speaketh. 
 
 35. A good man out of the good treasure of the heart 
 bringeth forth good things : and an evil man out of the evil 
 treasure bringeth forth evil things. 
 
 The Pharisees had been saying evil things : such 
 evil things, as to have drawn down upon themselves 
 the severest sentence which we read in Scripture : 
 to be in danger of eternal condemnation. 1 Our 
 Lord now remarks upon the state of heart from 
 which such words proceed. The waters were bitter ; 
 the source must be impure. The fruit was poisonous ; 
 the fault must be in the tree : for the tree is known 
 ty its fruit. And so the words of the Pharisees 
 proved the corruption of their hearts. For out of 
 the abundance of the heart the mouth speaketh. 
 
 It would have been no proof of a corrupt heart 
 to inquire whether there was reason to believe in 
 Jesus as sent from God. On the contrary, we are 
 
 1 See the preceding verses, 31, 32. 
 6 
 
262 MATT. XII. S3 37. 
 
 cautioned not to " believe every spirit, but to try 
 the spirits whether they be of God." 2 And Jesus 
 himself always courted such inquiry. But it was 
 evidence of a corrupt heart, when they saw the 
 miracles, to ascribe them to Beelzebub. A candid, 
 honest heart would both perceive and acknowledge 
 the truth which the works manifested. When the 
 Pharisees tried to persuade the blind man whose 
 sight had been restored, that Jesus had no claim to 
 honour ; 3 when they said, " Give God the praise ; 
 we know that this man is a sinner :" he justly re- 
 plied ; " We know that God heareth not sinners, but 
 if any man be a worshipper of God, him he heareth." 
 Only a heart in which some bad passion was seated, 
 could have resisted this argument ; or denied the 
 just conclusion, " How can a man that is a sinner, 
 do such miracles ?" 4 
 
 Again, it was proof of a corrupt heart to say of 
 Jesus, " Behold a gluttonous man and a wine bibber, 
 a friend of publicans and sinners." 5 An honest 
 and good heart might have inquired why he did con- 
 verse with such persons ; but when it was seen that 
 through his teaching the publican abandoned his un- 
 just dealings, and restored four-fold which he had 
 taken wrongfully : 6 when it appeared that the sinner 
 left his evil ways, and did the works of repentance : 
 a good heart would have glorified God, that " a soul 
 was saved from death," and " a multitude of sins 
 forgiven." 7 
 
 The Pharisees, therefore, who cavilled against 
 Jesus, and found even in his mercy and goodness an 
 2 John iv. 1. 3 j hn i x . 2431. 
 
 * Ib. 16. ' Ch. xi. 19. 
 
 6 See Luke xix. 58. 7 See James v. 20. 
 
 7 
 
MATT. XII. 33 3T. 263 
 
 occasion to accuse him, showed that evil was at the 
 bottom of their hearts, and was bringing forth evil 
 things. Pride was there, and made them jealous of 
 his power. Self-interest was there, and made them 
 dread his popularity. Love of sin was there, and 
 made them hate his rebukes of sin. Love of this 
 world was there, and led them to oppose him who 
 was not of this world. And from the seat of these 
 bad feelings their reproaches and calumnies issued. 
 Their words were the outpouring of the pride, the 
 self-interest, the impure desires, the worldliness 
 which abounded in their hearts ; which were like a 
 treasury or magazine, out of which evil things were 
 continually supplied. 
 
 Whereas a good man out of the good treasure of the 
 heart bringeth forth good things. " One of themselves," 
 Nicodemus, showed this ; for whilst his brethren 
 were reviling Jesus, and finding reasons to reject or 
 accuse him, Nicodemus came to him and said, 
 " Rabbi, we know that thou art a teacher sent from 
 God." 8 And again, when they were commanding 
 their officers to apprehend him, the same Nicodemus 
 interposed, and asked, "Does our law judge any 
 man before it hath heard him, and know what he 
 doeth?" 9 
 
 By their words, therefore, the Pharisees were as 
 clearly known, as the tree by its fruit : and, at the 
 great day of account, their words would be evidence 
 against them ; would show what their hearts had 
 been. So that our Lord proceeds to give this awful 
 warning; 
 
 8 John iii. 1 2. 9 Johnvii. 51. 
 
264 MATT. XII. 3337. 
 
 86. But I say unto you, That every idle word that men 
 shall speak, they shall give account thereof in the day of 
 judgment. 
 
 37. For by thy words thou shalt be justified, and by thy 
 words thou shalt be condemned. 
 
 The word idle here, must be interpreted by the 
 occasion which introduced it. The Pharisees had 
 been reproved for their rash, unfounded words ; 
 which words being rash and unfounded, and in that 
 sense idle, had become calumnious and injurious. 
 They had untruly confounded Jesus with publicans 
 and sinners : they had unreasonably associated him 
 with Satan or Beelzebub. For such words they 
 must give account : and be answerable for the evil 
 which they had caused. Just as a tale-bearer who 
 circulates slander, must give account of the injury 
 done to his neighbour. Just as those adversaries of 
 truth must bear the consequences of their falsehood, 
 who imputed to the preachers of the gospel, that 
 they countenanced sin ; accused them of saying, 
 " Let us do evil that good may come :" " whose con- 
 demnation," says St. Paul, " is just." 1 Because such 
 idle words, if traced to their source, will be found to 
 proceed from some bad motive or evil passion : and 
 therefore prove the unsoundness of the heart, and 
 show that he who uttered them was not " renewed 
 in the spirit of his mind;" had not "put off all these, 
 anger, wrath, malice, blasphemy:" 2 allowed "cor- 
 rupt communication to proceed out of his mouth, 
 instead of that which is good for the use of edifying, 
 that it may minister grace unto the hearers." 
 
 i Rom. iii. 8. c Col. iii. 8. 3 Ephes. iv. 29. 
 
MATT. XII. 3337. 265 
 
 So justly is it declared, By thy words thou shalt 
 be justified, and by thy words thou shalt be con- 
 demned. 
 
 Still, if this were the only text in Scripture, if 
 there were nothing else revealed concerning the day 
 of judgment, how grievous would our case be ! Who 
 could bear to let his final condition stand or fall by 
 his words, or anything else of his own ? Strictly 
 speaking, by the merits of Christ we are justified; 
 and according to our trust in him, we are " accounted 
 righteous before God." * " Being justified by faith, 
 we have peace with God, through Jesus Christ." 
 But we are here, as every where, taught that the re- 
 ality of our faith, the soundness of our heart, must be 
 proved by its fruits : and amongst its fruits, by our 
 words. Make the faith good, and the fruit will be 
 good. In this sense, by thy words thou shalt be jus- 
 tified, and by thy words thou shalt be condemned. In 
 this sense, " death and life are in the power of the 
 tongue." 5 In this sense, " if any man offend not in 
 word, the same is a perfect man." 6 
 
 And desiring to be made thus perfect, the Psal- 
 mist prays, " Lord, there is not a word in my tongue, 
 but thou knowest it altogether." "0 keep my 
 tongue from evil, and my lips that they speak no 
 guile !" 
 
 4 Art. xi. 5 Prov. xviii. 21. 6 James iii. 2. 
 
MATT. XII. 38 45. 
 
 LECTURE LVII. 
 
 SIGN OF JONAS. 
 MATT. xii. 38 45. 
 
 38. Then certain of the scribes and of the Pharisees an- 
 swered) saying, Master, we would see a sign from thee. 
 
 39. But he answered and said unto them, An evil and 
 adulterous generation seeketh after a sign ; and there shall 
 no sign be given to it, but the sign of the prophet Jonas. 
 
 40. For as Jonas was three days and three nights in the 
 whale's belly : so shall the Son of man be three days and 
 three nights in the heart of the earth. 
 
 The Scribes and Pharisees were at liberty to ask 
 
 for a siqn. that Jesus was the Son of God. Our 
 t/ ' 
 
 Lord said to them, " If I had not done amongst you 
 the works which none other man did, ye had not had 
 sin ; but now ye have no cloke for your sin." 1 Suffi- 
 cient signs were daily given to them in the words of 
 wisdom which were spoken, if they had ears to hear, 
 and in the mighty works of power that were done, 
 if they had eyes to see. One more sign remained to 
 be shown, which as yet they could not comprehend. 
 The Scriptures related, that when Jonah the prophet 
 was sailing to Tarshish in opposition to the divine 
 command, a tempest arose, and threatened to sink 
 the ship in which he had embarked. Conscience- 
 struck, he said to the sailors, " Take me up, and cast 
 1 John xv. 24. 
 
MATT. XII. 3845. 267 
 
 me forth into the sea : so shall the sea be calm unto 
 you." 2 " So they took up Jonah, and cast him forth 
 into the sea ; and the sea ceased from her raging." 
 " Now the Lord had prepared a great fish to swallow 
 up Jonah. And Jonah was in the belly of the fish 
 three days and three nights." After which "the 
 Lord spake unto the fish, and it vomited out Jonah 
 upon the dry land." 
 
 To this sign our Lord compares his own death 
 and resurrection. In one respect there was no re- 
 semblance. Jonah by his own disobedience oc- 
 casioned the anger of God, which he expiated. 
 The resemblance is in the event : Christ consented 
 to be " cast forth," to " give his life a ransom for 
 many." And Christ, like Jonah, should be three 
 days hidden from the sight of men, should by all be 
 given up as lost, and should rise again on the third 
 day from the depths of the grave. 
 
 Let this be a sign to us also. Let us provide 
 that when we go down to the grave, we who shall 
 likewise rise again, at the appointed time, " to 
 stand before the Son of man," he may prove a Sa- 
 viour to us, who himself died, and was buried, and 
 rose again. 
 
 In another respect there was a resemblance be- 
 tween the case of Jonah and of the Lord Jesus. 
 Jonah went through the city of Nineveh, declaring, 
 " Yet forty days and Nineveh shall be overthrown." : 
 And so Jesus went through the country of Judea, 
 calling upon all men to " repent, for the kingdom of 
 heaven was at hand." The warning was similar ; but 
 not the consequence of the warning. 
 
 " Jonah i. 12. 3 See Jonah iii. 4 10. 
 
268 MATT. XII. 38-45. 
 
 41. The men of Nineveh shall rise in judgment with this 
 generation, and shall condemn it : because they repented at 
 the preaching of Jonas, and, behold, a greater than Jonas 
 is here. 
 
 42. The queen of the south shall rise up in the judgment 
 with this generation, and shall condemn it : for she came 
 from the uttermost parts of the earth to hear the wisdom of 
 
 Solomon : and, behold, a greater than Solomon is here. 4 
 
 43. When the unclean spirit is gone out of a man, he 
 walketh through dry places? seeking rest, andfindeth none. 
 
 44. Then he saith, I will return into my house from 
 whence I came out : and when he is come, he ftndeth, it 
 empty, swept, and garnished. 
 
 45. Then goeth he, and taketh with himself seven other 
 spirits more wicked than himself, and they enter in and 
 dwell there : and the last state of that man is worse than 
 the first. Even so shall it be also unto this wicked gene- 
 ration. 
 
 This sad description is applicable either to the 
 case of an individual or of a nation. Our Lord, 
 however, on this occasion, alludes more particularly 
 to the Jewish people, speaking of them as of one 
 man. They had been growing worse and worse, in 
 spite of many advantages. They had been purified 
 by the Babylonish captivity : the power of Satan 
 had been weakened for a time : the unclean spirit 
 might be supposed to have gone out : but any refor- 
 mation which had followed this chastisement had 
 been transient : no sign of it remained ; they were 
 again corrupt, exceedingly corrupt, as a people ; and 
 
 * See 1 Kings x. 19. 
 
 5 Dry places. The idea is suited to an Eastern country, and 
 is taken from the case of one wandering in a sandy desert, where, 
 through want of water, all is waste and barrenness. 
 
MATT. XII. 3845. 269 
 
 they were now signally showing their corruption by 
 rejecting the Messiah. 
 
 This state is here traced to Satan as its cause. 
 Any individual, or any national reform, is a con- 
 quest over the power of that unclean spirit. He 
 may be expelled for a time, or he may go out ; re- 
 lax his temptations " for a season ;" but we know 
 that he will not lose his victim without a struggle ; 
 he will watch his opportunity : he will find no rest : 
 all places will be dry and unrefreshing to him, till 
 he return, if possible. As we read in the history of 
 Job, " The Lord saith unto Satan, Whence comest 
 thou? Then Satan answered the Lord and said, 
 From going to and fro in the earth, and from walk- 
 ing up and down in it." 6 And St. Peter acquaints 
 us with the object of this restlessness, saying, " Be 
 sober, be vigilant ; because your adversary the devil, 
 as a roaring lion, goeth about seeking whom he 
 may devour." 7 
 
 When then, thus " going to and fro in the earth," 
 he finds a house which he had left, empty, swept, 
 and garnished ; that is, when he finds a heart pre- 
 pared for his reception, unprotected by divine grace, 
 unfortified by sound principles, and made ready for 
 him by remaining evil habits ; he returns again with 
 increased power, as if seven, or many, wicked spirits 
 were present instead of one ; and the last state of that 
 man is worse than the first. 
 
 This was, undeniably, the case with the Jewish 
 nation. " Light had come into the world." But 
 they had shown that they " loved darkness rather 
 
 6 Job i. 7. 7 1 Pet. v. 8. 
 
270 MATT. XII. 3845. 
 
 than light, because their deeds were evil." They 
 " would not come to the light, lest their deeds should 
 be reproved." 
 
 We may say the same of Judas, as an individual. 
 As an apostle, he must have worn the outward ap- 
 pearance of a religous character. He must have 
 "done many things," as Herod once did, in the 
 way of obedience and duty ; and we can hardly 
 suppose that he had not felt many strong compunc- 
 tions. Still the heart was kept prepared for Satan, 
 as a house that is swept and garnished, to receive 
 a guest on his return. His covetous disposition 
 remained unchanged, his dishonest practices were 
 not altogether abandoned : 8 and therefore he was 
 ready to yield to the grand temptation, when " Sa- 
 tan entered into him," and led him to final destruc- 
 tion, both of body and soul. 
 
 We must never forget the power of Satan, which 
 this parable represents so fearfully. But the truth 
 must be equally remembered, that the Son of God 
 was manifested to destroy this power, and enables all 
 who " resist the devil," to overcome him and pre- 
 vail. Nay, he preserves safe from such assaults, all 
 who remain stedfast in his faith, and cast themselves 
 on his protection. It is only when the house is 
 empty , that Satan finds admittance. Let Christ 
 " dwell in the heart by faith," 9 and there will be no 
 room for wicked spirits. He will "keep far our 
 foes : give peace at home : Where he is nigh, no ill 
 
 can come." 
 
 See John xii. 6. 9 See Ephes. iii. 17. 
 
MATT. XII. 4650. 271 
 
 LECTURE LVIII. 
 
 THE BLESSEDNESS OF OBEDIENCE TO GOD. 
 
 MATT. xii. 46 50. 
 
 46. While he yet talked to the people, behold, his mother 
 and his brethren stood without, desiring to speak with him. 
 
 47. Then one said unto him* Behold, thy mother and thy 
 brethren stand without, desiring to speak with thee. 
 
 The purpose for which these came does not 
 appear. But we know that it was long before they 
 rightly understood the true character of Jesus. On 
 one occasion, whilst he was discoursing to the people, 
 and a multitude surrounded him, " They went out 
 to lay hold on him : for they said, He is beside him- 
 self." * On another occasion, even later in his minis- 
 try, 2 we find his brethren, 3 or kinsmen, addressing 
 him in an irreverent and taunting manner, as if 
 jealous of his influence and fame. 
 
 Mary, however, would not be one of those who 
 would either doubt his divine power, or think him 
 " beside himself," or desire to restrain him. She 
 was well aware of the mystery connected with him. 
 She had early heard prophecies respecting him, and 
 
 1 Mark iii. 21. 2 J h n v ii. 5. 
 
 3 It is conjectured that those here and elsewhere termed his 
 brethren, were sons of Joseph by a former wife. But nothing is 
 recorded either to confirm or contradict this. 
 
272 MATT. XII. 4650. 
 
 seen wonders relating to him, which she " kept and 
 pondered in her heart." 4 She had also learnt from 
 his own mouth, when he remained behind in Jeru- 
 salem, and astonished the doctors in the temple, that 
 he " must be about his Father's business." 5 And 
 she showed what she expected from him, when, at 
 Cana in Galilee, she instructed the servants at the 
 marriage feast, " Whatsoever he saith unto thee, do 
 it." 6 
 
 Though, therefore she was now among those who 
 " sent and called him," desiring to speak with Mm, it 
 was not from any doubt of his authority, or intention 
 of restraining him. But whatever might be her pur- 
 pose, an opportunity was furnished of leaving impor- 
 tant instruction and gracious encouragement to all 
 future ages. 
 
 48. But he answered and said unto him that told him, 
 Who is my mother, and who are my brethren ? 
 
 49. And he stretched forth his hand toward his disciples, 
 and said, Behold my mother and my brethren ! 
 
 50. For whosoever shall do the will of my Father which 
 is in heaven, the same is my brother, and sister, and mother. 
 
 Jesus had said concerning John the Baptist, " Of 
 those that are born of woman," there had not 
 arisen a greater prophet. " Nevertheless, he that 
 was least in the kingdom of heaven was greater than 
 he." In the same spirit it might be said of Mary, 
 " Blessed was she among women," so that one more 
 blessed or equally blessed has not arisen. But this 
 her blessedness, was not that she was the mother of 
 the Son of God, but that the Son of God had opened 
 
 * Lukeii. 51. * Ib. ii. 49. 
 
 6 John ii. 5. 7 See Mark iii. 31. 
 
MATT. XII. 46-50. 273 
 
 to her an entrance into the kingdom of heaven. 
 Such a privilege comes not, like human honours or 
 worldly wealth, " of blood, nor of the will of the 
 flesh, nor of the will of man ;" 8 those that are most 
 privileged on earth may be least in the favour of 
 God ; whilst those that are last, may become first. 
 
 Our Lord saw fit to leave this truth on record, be- 
 cause there is a tendency among men to overlook it, 
 and think more highly than they ought to think of 
 outward privileges. On another occasion, as he was 
 speaking, so speaking, that " the people were asto- 
 nished at his doctrine," a certain woman of the com- 
 pany lifted up her voice, and said unto him, "Blessed 
 is the womb that bare thee, and the paps which thou 
 hast sucked. But he said, Yea rather, blessed are they 
 that hear the word of God and keep it." 9 And now 
 he declares the same. He stretched forth his hand 
 towards his disciples, and said, Behold, my mother and 
 my brethren ! For whosoever shall do the will of my 
 Father which is in heaven, the same is my brother, and 
 sister, and mother. The disciples, concerning whom he 
 spoke these comforting words, were doing the will of 
 his Father. The Father's will was that they should hear 
 his Son, as the voice from heaven declared; " This is 
 my beloved Son ; hear him." When some asked, 
 " What shall we do, that we may work the works of 
 .God ?" 2 the answer was, " This is the work of God," 
 the work that God requires of you, " that ye believe 
 in him whom he hath sent." These, therefore, 
 .which " sat about him," and towards whom he stretched 
 forth his hand, were fulfilling the will of his Father 
 
 Johni. 13, 9 Lukexi. 27, 28. 
 
 i Mark ix. 7. * John vi. 28. 
 
274 MATT. XII. 4650. 
 
 which is in heaven. And Jesus looks on them, as 
 men look on those who are united to them by the 
 dearest and closest ties ; the bonds of parentage, or 
 family. He is interested in their welfare, as he ex- 
 pressed in the strongest terms, when at another time 
 he said, " Whoso shall offend one of these little ones 
 that believe in me, it were better for him that a mill- 
 stone were hanged about his neck, and that he were 
 drowned in the depth of the sea." 3 He protects them 
 by his power ; as he declared, saying, " They shall 
 never perish, neither shall any man pluck them out of 
 my hand." 4 That kindness which is shown towards 
 their relatives, men take as if shown to themselves ; 
 and so Jesus said, " Whosoever shall give unto one 
 of these little ones a cup of cold water only in the 
 name of a disciple, he shall not lose his reward." 5 
 "Inasmuch as ye have done it unto one of the least of 
 these my brethren, ye have done it unto me." He 
 provides for them, as he did provide for her who was 
 actually his mother. As she stood disconsolate by 
 his cross, he pointed her out to his beloved disciple, 
 saying, " Behold thy mother. And from that hour 
 that disciple took her to his own home." 6 And so 
 likewise he has provided, by his commandments, that 
 his poor disciples shall be cared for and relieved ; 
 that " they who have this world's good, and see their 
 brethren have need, shall open their bowels of com- 
 passion to them." 7 
 
 Thus he treats those who do the will of his 
 heavenly Father; and gives the strongest encourage- 
 
 3 Ch. xviii. 7. 4 John x. 27 
 
 5 Ch. x. 42 ; xxv. 45. 6 John xix. 26. 
 
 7 1 John. iii. 17. 
 
MATT. XIII. 117. 275 
 
 ment to all to whom the gospel is revealed. He 
 puts within their reach that privilege, which might 
 otherwise seem too great to be enjoyed. He brings 
 them into that relationship to himself, which is the 
 nearest and tenderest on earth. He regards them as 
 brethren. He cherishes them as parents. Not from 
 any outward circumstances of advantage, which might 
 be possessed by one, but could not be possessed by all: 
 but for a reason which may belong to every disciple, 
 My mother and my brethren are those that hear the 
 word of God, and keep it. 
 
 LECTURE LIX. 
 DANGER OF NEGLECTING OPPORTUNITIES. 
 
 MATT. xiii. 1 17. 
 
 1. The same day went Jesus out of the house, and sat by 
 the sea side. 
 
 2. And great multitudes were gathered together unto 
 him, so that he went into a ship, and sat ; and the whole 
 multitude stood on the shore. 
 
 3. And he spake many things unto them in parables, 
 saying, Behold, a sower went forth to sow ; 
 
 4. And when he sowed, some seeds fell by the way side, 
 and the fowls came and devoured them up : 
 
 5. Some fell upon stony places, where they had not much 
 earth : and forthwith they sprung up, because they had no 
 deepness of earth : , 
 
 6. And when the sun was up, they were scorched ; and 
 because they had no root, they withered away. 
 
 T 2 
 
276 MATT. XIII. 1 17. 
 
 7. And some fell among thorns : and the thorns sprung 
 up, and choked them : 
 
 8. But other fell into good ground, and brought forth 
 fruit, some a hundredfold, some sixtyfold, some thirtyfold. 
 
 9. Who hath ears to hear, let him hear. 
 
 10. And the disciples came, and said unto him, Why 
 speakest thou unto them in parables'! 
 
 1 1 . He answered and said unto them, Because it is given 
 unto you to know the mysteries of the kingdom of heaven, 
 but to them it is not given. 
 
 12. For whosoever hath, to him shall be given, and he 
 shall have more abundance : but whosoever hath not, from 
 him shall be taken away even that he hath. 
 
 If land which has been long cultivated, makes no 
 return to the husbandman, he abandons it, and 
 employs his pains elsewhere. On the land which hath, 
 which brings good produce, he bestows more abun- 
 dant labour ; from the land which hath not, which 
 bears no fruit, he takes away the labour which he 
 had used on it before. St. Paul supplies this illus- 
 tration to explain the dealings of God with men. 1 He 
 exhorts his countrymen to use diligence in " work- 
 ing out their salvation," and to " go on unto perfec- 
 tion," from this very argument, saying, that " the 
 earth which drinketh in the rain which falleth oft 
 upon it, and bringeth forth herbs meet for them by 
 whom it is dressed, receiveth blessing from God : 
 but that which beareth thorns and briars is rejected, 
 and is nigh unto cursing ; whose end is, to be 
 burned." 
 
 And this latter case, of barrenness, of neglected 
 opportunities, of means of grace refused, had been 
 
 1 Heb. vi. 7, 8. 
 
MATT. XIII. 117. 77 
 
 the case of the Jewish nation throughout their his- 
 tory. Spiritual advantages had belonged to them 
 which belonged to no other people ; and now they 
 were withdrawn, having been altogether neglected 
 and abused, on the same principle as in the parable 
 of the talents, the talent is taken from the unprofit- 
 able servant, and given to the diligent servant who 
 had made the most of what was entrusted to him. 2 
 " Shall not the Judge of all the earth do right?" when 
 to him who hath, shall be given, and he shall have more 
 abundance : but whosoever hath not, has nothing to 
 show in return for the privileges which he has en- 
 joyed, -from him shall be taken away even that he 
 hath. 
 
 13. Therefore speak I to them in parables : because they 
 seeing see not ; and hearing they hear not, neither do they 
 understand: 
 
 14. And in them is fulfilled the prophecy of Esaias? which 
 saith, By hearing ye shall hear, and shall not understand ; 
 and seeing ye shall see, and shall not perceive -' 
 
 15. For this people's heart is waxed gross, and their ears 
 are dull of hearing, and their eyes they have closed ; lest at 
 any time they should see with their ey^s, and hear with their 
 ears, and should understand with their heart, and should 
 be converted, and I should heal them. 
 
 16. But blessed are your eyes, for they see; and your 
 ears, for they hear. 
 
 17. For verily I say unto you, That many prophets and 
 righteous men have desired to see those things which ye see, 
 and have not seen them ; and to hear those things which ye 
 hear, and have not heard them. 
 
 A difference is here noted between the disciples 
 and the rest of their countrymen. Blessed are your 
 2 Matt xxv. 28. 3 Is. vi. 10. 
 
3-78 MATT. XIII. 117. 
 
 eyes, for they see ; and your ears, for they hear. Ye 
 perceive the things, which to others / speak in para- 
 bles. Ye understand the fulfilment of all that " Moses 
 in the law, and the prophets," did write of : righteous 
 men, who " prophesied of the grace that should come 
 unto you, and inquired and searched diligently " into 
 those things which ye see, and did not see them. 4 
 
 There was this difference between the disciples, 
 and the great body of their countrymen. Had there 
 been any difference in their conduct ? 
 
 Philip and Nathanael were among those whose 
 eyes saw, and whose ears heard the mysteries of the 
 kingdom of God. How had they acted ? " Philip 
 first found Nathanael, and said to him, We have 
 found him of whom Moses in the law and the pro- 
 phets did write ; Jesus of Nazareth, the son of 
 Joseph. 5 And Nathanael said unto him, Can 
 there any good thing come out of Nazareth? 
 And he said unto him, Come and see." He con- 
 sented, and went, and saw, and soon found reason to 
 acknowledge, " Rabbi, thou art the Son of God, thou 
 art the King of Israel." 
 
 Contrast this with the behaviour of the chief 
 priests and Pharisees, when Nicodemus, " one of 
 themselves," pleaded in behalf of Jesus, that in the 
 name of justice he should be heard before he was con- 
 demned. 6 " They answered and said unto him, Art 
 thou also of Galilee ? Search and look; for out of 
 Galilee ariseth no prophet." Thus were their ears 
 dull of hearing, and their eyes they closed. As was 
 also manifested in the history of the man blind from 
 
 * 1 Pet. i. 10, 11. 5 John i. 43, 46. 
 
 6 John vii. 52. 
 
MATT. XIII. 117. 279 
 
 his birth, whose sight was restored. The Pharisees 
 inquired carefully into this miracle. The man per- 
 sisted in declaring that Jesus had removed his 
 blindness, and because he had shown this power, 
 must be " a prophet." 7 " Then they reviled him, 
 and said, Thou art his disciple ; but we are Moses' 
 disciples. We know that God spake unto Moses; 
 as for this fellow, we know not whence he is." And 
 when the man retorted, " If this man were not of 
 God, he could do nothing ;" they answered and 
 said unto him, ft Thou wast altogether born in sins ; 
 and dost thou teach us? And. they cast him out." 
 This drew from the Lord a remark like that before 
 us. " For judgment am I come into this world : 
 that they which see not, might see ; and they which 
 see might be made blind." 
 
 Hardness of heart, and contempt of God's word, 
 may commonly be traced to some secret root. In 
 the Pharisees it arose from pride and self-interest. If 
 Jesus were honoured, they must lose their honour. 
 If he increased, they must decrease. They sought 
 the glory which comes from men, and would not raise 
 their thoughts towards God: they were lovers of this 
 world, and could not look beyond it. God, indeed, 
 might have changed their hearts, and given them 
 eyes to see, and ears to hear. But He who doeth all 
 things well, saw in them no case for mercy : and has 
 made them an example, wherever his gospel is 
 known amongst men, that light may come into the 
 world, by which they, whose deeds are evil, may 
 never be enlightened. And as in the natural world, 
 when the sun is shining brightly, there appears a 
 7 Johnix. 140. 
 
280 MATT. XIII. 1823. 
 
 greater depth of darkness in those spots which it 
 does not reach, than when the whole sky is cloudy ; 
 so is there a greater depth of wickedness when the 
 light of truth is held up, and men close their eyes 
 against it, than where the will of God has never been 
 made known. The Lord pronounced it so, saying, 
 " If I had not come and spoken unto them, they had 
 not had sin ; but now have they no cloke for their 
 sin." 8 The gospel, which was " a savour of life 
 unto life " to the humble and meek, was " a savour 
 of death unto death" 9 to the proud, and hypocritical, 
 and worldly Pharisee. 
 
 LECTURE LX. 
 PARABLE OF THE SOWER. 
 
 MATT. xiii. 1823. 
 
 18. Hear ye therefore the parable of the sower. 
 
 19. When any one heareth the word of the kingdom, and 
 understandeth it not, then cometh the wicked one, and catch- 
 eth away that which was sown in his heart. This is he 
 which received seed by the way side. 
 
 20. But he that received the seed into stony places, the 
 same is he that heareth the word, and anon with joy re- 
 ceiveth it ; 
 
 21. Yet hath he not root in himself, but dureth for a 
 while : for when tribulation or persecution ariseth because 
 of the word, by and by he is offended. 
 
 ' John xv. 22. 2 Cor. xi. 15. 
 
MATT. XIII. 1828. 281 
 
 22. He also that received seed among the thorns, is he 
 that heareth the word ; and the cares of this world, and the 
 deceitf ulness of riches, choke the word, and he becometh un- 
 fruitful . 
 
 23. But he that received seed into the good ground is he 
 that heareth the word, and under standeth it ;. which also 
 heareth fruit, and bringeth forth, some an hundredfold, 
 some sixty, some thirty. 
 
 So different is the effect of the same seed, accord- 
 ing to the soil it falls upon. The word is the same : 
 the whole difference is in the heart : as in natural 
 husbandry, the crop depends upon the soil, and the 
 preparation which it has undergone. There are 
 some soils in such a state, or so barren in themselves, 
 that no experienced person would expect a return 
 from them. They are so stiff, or so sandy, or so 
 rocky, or so overspread with weeds and briers, that 
 no corn can be produced there : so are there some 
 hearts, of which, remaining as they are, we can 
 entertain no hope. They are so stiff and prejudiced, 
 that they will not receive the seed at all : or they 
 are so light and stony, or so covered with unprofitable 
 plants, that the seed sown finds no room, or substance 
 to root in. 
 
 But if there are these barren soils, upon which the 
 seed is lost or wasted, there is also the right state of 
 heart here called, the good ground. The descrip- 
 tion here given of the good ground is that, having 
 heard the word, it understandeth it, and beareth fruit. 
 As seed will be thrown away unless the land is suit- 
 able for its reception, so the heart must be in a cer- 
 tain state of preparation, or the word will not profit 
 it. It must be in a teachable, unprejudiced frame, 
 
 7 
 
282 MATT. XIII. 1823. 
 
 like that intended by our Lord, when he said, " Who- 
 soever shall not receive the kingdom of God as a 
 little child, shall not enter therein." l Unless there 
 is some tenderness, and humility, and sincerity, the 
 truths of the gospel will not penetrate or take root, 
 so as to bring fruit to perfection. 
 
 Some of the Jews, for example, when they heard 
 our Lord's words, satisfied themselves with the easy 
 answer, " Shall Christ come out of Galilee ?" 2 Others 
 said, " He hath a devil, and is mad ; why hear ye 
 him ?" 3 So among the Athenians, " some mocked," * 
 when Paul preached to them the resurrection, and 
 the life of the world to come. These hearts were 
 like the way side. 
 
 Others, again, of the Athenians said to Paul, " We 
 will hear thee again on this matter :" did not alto- 
 gether reject the word, but put it off to a more "con- 
 venient season." There was also among the Jews, 
 a class which " believed on Jesus ; but because of 
 the Pharisees they did not confess him, lest they 
 should be put out of the synagogue." 5 Here the 
 seed fell upon stony places, where it could not " take 
 root downward and bear fruit upwards," being watered 
 by the dews of heaven. 
 
 Even where the word is better received, and 
 makes a show of promise to the husbandman : where 
 there is a profession of faith, and an appearance of 
 religion ; the heart may be so loaded with many 
 worldly things, that the word is choked and becomes 
 unfruitful. Our Lord thought it needful to warn even 
 his faithful disciples, that they " take heed to them- 
 
 Mark x. 15. * J h n v ij. 4L 3 ib. x . 20. 
 
 4 Acts xvi. 32. 5 John xii. 42. 
 
MATT. XIII. 18 23. 283 
 
 selves, lest at any time their hearts be overcharged 
 with surfeiting, and drunkenness, an.d cares of this 
 life, and so that day come upon them unawares." 6 
 And St. Paul spoke from .experience of what he had 
 seen, and therefore instructed Timothy to guard the 
 church against, when he wrote, " They that will 
 be rich fall into temptation and a snare, and into 
 many foolish and hurtful lusts, which drown men 
 in destruction and perdition. For the love of money 
 is the root of all evil: which while some coveted 
 after, they have erred from the faith, and pierced 
 themselves through with many sorrows." 7 
 
 The sower, however, does not always sow in vain. 
 Even^ at Athens, where some mocked and others 
 neglected, " certain men clave unto Paul, and be- 
 lieved." 8 And the disciples, to whom the Lord was 
 now expounding the mysteries of the kingdom of 
 heaven, had " left all, and followed him.'' Their 
 hearts were the good ground, that heareth the word, 
 and understandeth it, which also beareth fruit and 
 bring eth forth, some an hundred fold 9 some sixty, some 
 thirty, as God may grant the increase. 
 
 The sower, too, when he sows the word, has a 
 reason for hope which does not always belong to the 
 tiller of the earth. In nature there are soils which 
 cannot be amended : the clay, the sand, the rock, 
 will never repay the husbandman. But there are no 
 hearts which cannot be amended. Man has to do 
 with the soil, and his power is limited ; but God has 
 to do with the heart, and his power has no limit ; 
 and produces such a change in the lightest, the 
 hardest, the most unreclaimed and uncultivated 
 
 6 Luke xxi. 34. 7 i Tim. vi. 10. 8 Acts xvii. 32. 
 
MATT. XIII. 1823. 
 
 ground, " that it may bring forth fruit unto holiness, 
 and the end, everlasting life." Who so light and 
 unstable as the apostle Peter? now saying, " Though 
 I should die with thee, yet will T not deny thee :" 
 and a very short time after affirming with an oath, 
 " I know not the man." 9 Who so slow to convic- 
 tion as the apostle Thomas ? declaring, when " the 
 other disciples said unto him, We have seen the 
 Lord ; Except I shall see in his hands the print of 
 the nails, and thrust my hand into his side, I will not 
 believe." l Who more prejudiced than Saul, " a 
 blasphemer, and persecutor, and injurious, breathing 
 out threatenings and slaughter against the disciples 
 of the Lord ?" 2 Yet what a change in these soils, 
 under the renewing grace of the Holy Spirit ! How 
 bold did Peter become ! Thomas, how faithful ! 
 Paul, how zealous ! how eager to convince his coun- 
 trymen that there was no salvation except through 
 that name which he had so long blasphemed ? Thus 
 proving that what is impossible with man, is possible 
 with God : who, where he sees fit, can make what 
 was useless profitable, and what was barren fruitful. 
 So that he who now goeth on his way weeping, but 
 bearing forth good seed, may haply " come again 
 with joy, and bring his sheaves with him." 
 
 9 Ch. xxvii. 35, 72. ' John xx. 25. 
 
 2 Acts xx. 1,2. 
 
MATT. XIII. 2435. 285 
 
 LECTURE LXI. 
 
 PARABLE OF THE TARES, MUSTARD SEED, AND 
 LEAVEN. 
 
 MATT. xiii. 2435. 
 
 24. Another parable put he forth unto them., saying, The 
 kingdom of heaven is likened unto a man which sowed good 
 seed in his field : 
 
 25. But while men slept, his enemy came and sowed tares 
 among the wheat, and went his way. 
 
 26. But when the blade was sprung up } and brought 
 forth fruit, then appeared the tares also. 
 
 27. So the servants of the householder came and said 
 unto him, Sir, didst not thou sow good seed in thy field ? 
 
 from whence then hath it tares ? 
 
 28. He said unto them, An enemy hath done this* The 
 servants said unto him, Wilt thou then that we go and 
 gather them up ? 
 
 29. But he said, Nat/ ; lest while ye gather up the tares, 
 ye root up also the wheat with them. 
 
 30. Let both grow together until the harvest : and in the 
 time of harvest I will say to the reapers, Gather ye together 
 
 first the tares, and bind them in bundles to burn them : but 
 gather the wheat into my barn. 
 
 31. Another parable put he forth unto them, saying, The 
 kingdom of heaven is like unto a grain of mustard seed, 
 which a man took, and sowed in his field : 
 
 32. Which indeed is the least of all seeds, but when it is 
 grown, it is the greatest among herbs, and becometh a tree, 
 no that the birds of the air come and lodge in the branches 
 thereof. 
 
286 MATT. XIII. 2435. 
 
 This parable describes the gradual but sure pro- 
 gress of the gospel in the world. When the Lord 
 was now sowing the word, it was indeed the least seed 
 of all : which, under the fostering care of God, has 
 become a tree, stretching forth its branches into the 
 most distant lands, and giving shelter to multitudes. 
 But who that saw the spreading oak, where the birds 
 of the air come and lodge, and knew not the provision 
 of the Creator, concerning the herb " whose seed is in 
 itself;" 1 who would believe that its origin is to be 
 traced to the small seed from which it sprung ? And 
 so is the kingdom of heaven. So is the religion of 
 Christ. Conceive, as if placed before your eyes, the 
 Saviour when he spoke this parable. So humble and 
 obscure, that he had not even the provision which 
 the fowls of the air enjoy : "The Son of man had not 
 where to lay his head." So despised by the rulers 
 and leaders of the nation, that they said, " He has a 
 devil, and is mad; why hear ye him ?" So averse 
 from seeking power, that when the multitudes flocked 
 to him, he removed elsewhere, and when he conferred 
 his blessings on them, charged them not to make 
 him known. So unlike those who desire to become 
 great, that he chose his followers from among the 
 fishermen of Galilee. Certainly this company may 
 be fitly compared to the least of all seeds which a man 
 takes and sows in his field. 
 
 But as the Creator, when he made the world, 
 ordained that from a diminutive seed a mighty tree 
 should spring ; so likewise did he ordain that the 
 doctrine now taught by a humble company in an 
 obscure region, should spread from man to man, 
 i Gen. i. 11. 
 
MATT. XIII. 2435. 287 
 
 and from family to family, and from village to vil- 
 lage, and from town to town, and from one country 
 to another, till it filled the whole earth, and all the 
 inhabitants of the earth were able to find shelter 
 under its branches. And this the Lord foresaw, and 
 predicted in his parable. 
 
 He added another like comparison, to be expounded 
 also by the experience of future ages. 
 
 33. Another parable spake he unto them : The kingdom 
 of heaven is like unto leaven,, which a woman took, and hid 
 in three measures of meal, till the whole was leavened. 
 
 Leaven is poured into a measure of meal, and for 
 a while is hid there. So the doctrines taught by 
 Jesus were introduced into the country of Judea, 
 and remained there for a while unknown .to the rest 
 of the world. After a time, where leaven is hid, it 
 causes a fermentation, and the meal begins to change 
 its nature. So in Judea a fermentation arose from 
 the teaching of Jesus. He " taught as one having 
 authority, and not as the Scribes." The people 
 began to ask, "When Christ cometh, will he do more 
 miracles than this man doeth ?" " Do the rulers 
 know that this is the very Christ ?" 2 
 
 After his death, the work proceeded still more 
 manifestly. The words of the apostles were gladly 
 received by many ; and in one day " there were 
 added to them three thousand souls." 3 The chief 
 priests and elders were alarmed, and said, " What 
 shall we do to these men?" Still " believers were 
 the more added to the Lord, multitudes both of men 
 and women." " And the word of God increased ; 
 
 2 John xii. 19. 3 Acts xi. 41. 4 Ib. iv. 16. , 
 
288 MATT. XIII. 2435. 
 
 and the number of the disciples multiplied in Jeru- 
 salem greatly ; and a great company of the priests 
 were obedient to the faith." 5 The apostles were 
 represented as persons " who had turned the world 
 upside down." 6 
 
 Thus the leaven pervades the whole lump. And 
 if the whole is not leavened, the fault is in itself. Meal 
 that is corrupt or adulterated, will not be made 
 wholesome by leaven ; but the leaven is there not- 
 withstanding. The Scribes and Pharisees and Saddu- 
 cees among the Jews too generally " rejected the 
 counsel of . God against themselves," and the effect 
 produced upon their minds was not a salutary change, 
 but worse corruption. Enmity and malice were 
 added to their former hypocrisy and pride. " The 
 last state was worse than the first." 
 
 Nevertheless, " of this be sure," said our Lord, 
 " the kingdom of God is come nigh unto you." But 
 they " put it from them, and counted themselves 
 unworthy of eternal life." And so the leaven of 
 Christian truth which is spread throughout a land, must 
 be received into " an honest and good heart," that it 
 may profit. That which is hidden in the Scriptures, 
 and distributed by the ministry of the church, must 
 be introduced into the individual heart, change its 
 unsalutary qualities for the graces of the Spirit, and 
 so work its perfect work, till the whole is leavened. 7 
 Then the purpose of the Author of this salvation is 
 answered : who was now dropping the words of eter- 
 nal life into the ears of a few despised followers, 
 
 s Acts v. 15 ; vi. 7. 6 Ib. xvii 6. 
 
 ? The words of the parable admit of this interpretation, and 
 are so understood by many. 
 
MATT. XIII. 36 43. 289 
 
 as silently and unobservedly as a woman who takes 
 leaven and hides it in three measures of meal. 
 
 34. All these tilings spake Jesus unto the multitude 
 in parables ; and without a parable spake he not unto 
 them : 
 
 35. That it might be fulfilled which was spoken by the 
 prophet* saying, I will open my mouth in parables ; I will 
 utter things which have been hept secret from the foundation 
 of the world. 
 
 LECTURE LXII. 
 
 PARABLE OF THE TARES. 
 
 MATT. xiii. 36 43. 
 
 36. Then Jesus sent the multitude away, and went into 
 the house : and his disciples came unto him, saying, Declare 
 unto us the parable of the tares of the field. 
 
 37. He answered and said unto them, He that soweth 
 the good seed is the Son of man ; 
 
 38. The field is the world; the good seed are the children 
 of the kingdom; but the tares are the children of the wicked 
 one ; 
 
 39. The enemy that sowed them is the devil ; the harvest 
 is the end of the world ; and the reapers are the angels. 
 
 40. As therefore the tares are gathered and burned in the 
 fire ; so shall it be in the end of this world. 
 
 4 1 . The Son of man shall send forth his angels, and they 
 shall gather out of his kingdom all things that offend, and 
 them that do iniquity ; 
 
 42. A nd shall cast them into a furnace of fire : there 
 shall be wailing and gnashing of teeth. 
 
 1 Ps. Ixxviii. 2. 
 
 U 
 
90 MATT. XIII. 3G 43. 
 
 43. Then shall the righteous shine forth as the sun in the 
 kingdom of their Father. Who hath ears to hear, let him 
 hear. 
 
 The special object of this parable is to show, that 
 in the world, and even in that part of the wide 
 field of the world where the Gospel is planted and 
 flourishing, God permits to grow up together unto 
 the harvest, the righteous and the unrighteous ; those 
 who follow the works of Satan, children of the 
 wicked one, -and the children of the kingdom, those who 
 are living for his everlasting kingdom, and for whom 
 it is designed. This is exactly what we see: the 
 good and the bad mixed together in the same con- 
 gregation, in the same family, in the same service, in 
 the same business ; living together, conversing toge- 
 ther, working together, trading together. And it is 
 easy to perceive how this answers God's general pur- 
 poses respecting mankind. 
 
 1 . It suits his purpose as regards the righteous. 
 It furnishes the trial of their faith ; it proves their 
 sincerity in his sight, and in the sight of angels, and 
 in the sight of men ; it shows whether there be 
 such a heart in them, that they will stedfastly keep 
 his commandments, instead of following a multitude 
 to do evil. We may lament indeed that tares have 
 grown up where good seed was sown ; that the 
 corn is liable to be overrun by them ; that the 
 righteous should be endangered by bad example and 
 hurtful persuasion. But this is not a perfect world, 
 either in nature or in grace : it is sadly defaced by 
 the consequences of sin. An enemy hath done this : 
 has corrupted man ; has brought sin into the world 
 which had been created " very good." Therefore 
 
MATT. XIII. 30 43. 291 
 
 we are obliged to " strive to enter in at the strait 
 gate ;" therefore must we labour, that we may ob- 
 tain : and it is one part of our labour and our diffi- 
 culty, to resist the secret contagion of worldly men, 
 and the open profaneness of the wicked. Such is 
 the general ordinance ; first toil, then victory. Our 
 Lord himself showed what must be the lot of his 
 followers : he did not enter upon his ministry, till he 
 had first encountered and overcome the enemy. He 
 " himself suffered being tempted." Shall the dis- 
 ciple be greater than his Master, the servant than 
 his Lord? No the trial of our faith " worketh 
 patience." " Blessed is the man that endureth 
 temptation." " To him that overcometh, I will give 
 to sit with me on my throne." 
 
 2. Further, that the tares are suffered to grow 
 up with the wheat until the harvest, answers the 
 purpose of God's will with respect to the unright- 
 eous. It is a continued reproof of their corrupt 
 ways ; a continued call to repentance and conver- 
 sion. In every situation, in every walk of life, there 
 are faithful disciples of " the Lord who bought 
 them," witnesses in the world for God and his 
 righteousness : these silently warn the bad by their 
 example, and are ready to assist them by their 
 counsel, and show them better ways. 
 
 Can, then, such a change be effected ? It can, and 
 we often witness it. In this respect, there is a differ- 
 ence between the tares in nature, and the corrupt 
 men with whom they are compared in the parable. 1 
 
 1 " It is not possible for man to distinguish between tares and 
 wheat, but what he may be mistaken. The tares, if continued, may 
 becomegood corn; therefore havepatiencewiththem." M.Henry. 
 
 u 2 
 
292 MATT. XIII. 3043. 
 
 In nature, nothing can change a weed into valuable 
 corn. As was observed of the different sorts of 
 ground, in a former parable : there are some soils 
 which cannot be made fruitful. With the souls of 
 men divine power is daily performing such miracles ; 
 is converting the tares into wheat, the followers of 
 Satan into the followers of God. And the apostles 
 often urge it on their disciples as an additional rea- 
 son for a blameless and holy life, that others may 
 be led to seek the same grace which had converted 
 them. St. Peter writes, " Have your conversation 
 honest among the Gentiles ; that whereas they speak 
 against you as evil doers, they may by your good 
 works which they shall behold, glorify God in the 
 day of visitation." 2 And again, " Ye wives, be in 
 subjection to your own husbands ; that if any obey 
 not the word, they may also be won by the conver- 
 sation of their wives ; when they behold your chaste 
 conversation coupled with fear." 
 
 Thus a glorious object is set before all, who have 
 taken upon them their Saviour's yoke, that they 
 " adorn his doctrine " by their temper, their charity, 
 their uncorruptness, their consistent practice. They 
 may, perhaps, " convert a sinner from the error of 
 his way, and save a soul from death." 3 There is no 
 weed so rank in itself, or so noxious to the crop, but 
 it may become, through grace, both beautiful and 
 useful, fitted for the " garner of the heavenly hus- 
 bandman." 
 
 Indeed all that is now most promising among 
 the wheat, had once the nature of tares : the good 
 seed, the children of the kingdom, were children of 
 2 1 Pet. ii. 12; iii. 1. 3 James vi. 2. 
 
MATT. XIII. 36-43. 293 
 
 Adam, like the worst among us. They have either 
 been improved early, by the gracious care of their 
 Saviour, nurturing their tender years by an education 
 according to the gospel, or, it may perhaps be, 
 that they have been far gone in actual trespasses 
 and sins : so that one beholding them years ago, 
 might have been ready to say with the servants 
 in the parable, Wilt thou then that we go and gather 
 them up ? The Lord, however, spared them for a 
 time ; and by the power of his grace the tares have 
 become wheat. If man had been to judge, Paul 
 would have been rooted out. When Ananias re- 
 ceived a vision concerning him, he answered, " Lord, 
 I have heard by many of this man, how much evil 
 he hath done to thy saints in Jerusalem : and here he 
 hath authority from the chief priests to bind all that 
 call on thy name. But the Lord said unto him, Go 
 thy way ; for he is a chosen vessel unto me, to bear 
 my name before the Gentiles, and kings, and the 
 children of Israel." 4 
 
 So that he, who seemed to be one whom the Son 
 of man should gather out of his kingdom, among those 
 who offend and do iniquity ; came at last to be one 
 of the righteous, who shall shine as the sun in the 
 kingdom of the Father. For " with God all things 
 are possible." 5 
 
 4 Acts ix. 1315. 5 Ch. xix. 26. 
 
294 MATT. XIII. 44-46. 
 
 LECTURE LXIII. 
 
 THE HIDDEN TREASURE AND THE PRECIOUS 
 PEARL. 
 
 MATT. xiii. 44 46. 
 
 44. Again, the kingdom of heaven is like unto treasure 
 hid in afield ; the which when a man hath found., lie hideth, 
 and for joy thereof goeth and selleth all that he hath, and 
 buyeth that Afield. 
 
 45. Again, the kingdom of heaven is like unto a mer- 
 chantman, seeking goodly pearls : 
 
 46. Who, when he had found one pearl of great price \ 
 went and sold all that he had, and bought it. 
 
 These two parables have one and the same argu- 
 ment ; and teach us to judge of what we are doing 
 for heaven by what we know of earth. We are all 
 aware how a man acts who is determined to make a 
 fortune, and sees before him the means of acquiring 
 it. We all know how a man would labour to obtain 
 a field, which had in it a mine of gold : how long a 
 journey he would undertake to procure a jewel, 
 which when secured would prove a treasure to him. 
 The parables teach us to judge by this rule, whether 
 we are seeking the treasure of heaven, the jewel of 
 eternal life, with real earnestness. That treasure, 
 that jewel, is found in the. gospel : which assures 
 us, that " God hath given to us eternal life, and 
 this life is in his Son." So that as he who had 
 
MATT. XIII. 44-40. 295 
 
 bought the field, possessed also the treasure hid in 
 the field : so he that hath the Son, hath eternal life, 
 for it " is the gift of God through Jesus Christ." ' 
 
 He, then, to whom this truth is revealed, that 
 Jesus Christ is " the author of eternal life to all them 
 that obey him :" is the man who has found where 
 the treasure is concealed ; is the merchantman, who 
 when he had found the pearl of great price, sees it to 
 be his interest to sell all that he has, and buy it. 
 
 For he has not obtained the pearl, because he has 
 discovered where it lies ; he is not in possession of 
 the treasure, because he knows the field where it is 
 hid. To get possession, is now his great concern : 
 forjo?/ thereof he goeth and selleth all that he hath, 
 and buyeth that field. 
 
 The apostles did this, in literal truth. Lo, they 
 said to their Lord, " We have left all, and followed 
 thee." 2 Many of the early Christians did the same. 
 if As many as were possessors of lands and houses, 
 sold them, and brought the prices of the things 
 that were sold, and laid them down at the apostles' 
 feet." s 
 
 This was their duty, but is not ordinary duty. 
 It showed the power of their faith ; but it is not the 
 way in which faith is commonly to be shown. Tn 
 ordinary circumstances, a man selleth all that he hath, 
 and buyeth that field, when he sets aside whatever 
 stands between him and it ; renounces all that would 
 hinder his acquiring it. 
 
 1. What he has first to give up, is his self-confi- 
 dence, self-righteousness. This might seem an easy 
 
 1 1 John v. 12. Rom. vi. 23. 2 Mark x. 28. 
 
 3 Acts iii. 45, iv. 3437- 
 
296 MATT. XIII. 4446. 
 
 sacrifice. But experience shows the contrary. The 
 human heart rebels against the doctrine, that "by 
 grace are we saved, through faith ; not of works, lest 
 any man should boast." * St. Paul found constant 
 need to warn his disciples against trusting in some- 
 thing which they had, or something which they 
 could do, instead of committing themselves entirely 
 to him who died for their sins, and rose again for 
 their justification. The church of Laodicea is re- 
 buked ; 5 " Because thou sayest, I am rich, and in- 
 creased with goods, and have need of nothing ; and 
 knowest not that thou art wretched, and miserable, 
 and poor, and blind, and naked ; I counsel thee to 
 buy of me gold tried in the fire, that thou mayest 
 be rich, and white raiment, that thou mayest be 
 clothed, and that the shame of thy nakedness do not 
 appear." Whereas concerning himself St. Paul 
 says,- " What things were gain to ine, those I 
 counted loss for Christ." 6 I gave up every thing on 
 which I had once been accustomed to rely, that I 
 might at last " be found in him, not having mine 
 own righteousness, which is of the law, but that 
 which is through the faith of Christ, the righteous- 
 ness which is of God by faith." For that which he 
 was seeking, and desirous of, was to be accepted of 
 God ; and what should it profit him, to have only 
 that which will not gain acceptance ; to which the 
 promise is not made ? 
 
 This is the first surrender to which a man is called, 
 who has found eternal life in the gospel, and is seek- 
 ing to obtain it. It is his FAITH. But he is called 
 also, to repentance, i. e. OBEDIENCE : to give upwhat- 
 
 4 Ephes. ii. 8. * Rev. iii. 17. 6 Phil. iii. 7. 
 
MATT. XIII. 4440. 297 
 
 ever is contrary to the will of God, and prevents his 
 service from being the main object of his life. " For 
 this was the Son of God manifested/' " that he might 
 redeem unto himself a peculiar people, denying un- 
 godliness and worldly lusts, and living righteously, 
 soberly, and godly in this present world." 7 Accord- 
 ingly we read that Zaccheus had no sooner found the 
 pearl of great price, than he entered at once upon a 
 new and different course of life : renounced all ex- 
 tortion, practised righteousness and charity. 8 John 
 the Baptist gave the same directions : " The people 
 asked him, What shall we do then ? 9 He answereth 
 and saith unto them, He that hath two coats, let him 
 impart to him that hath none : and he that hath 
 meat, let him do likewise. Then came also publicans 
 to be baptized, and said unto him, Master, what 
 shall we do ? And he said unto them, Exact no 
 more than is appointed to you. And the soldiers 
 likewise demanded of him, saying, And what shall 
 we do? And he said unto them, Do violence to no 
 man, and be content with your wages." Again, in 
 the city of Ephesus, where through the preaching of 
 Paul " the name of the Lord Jesus was magnified, 
 many that believed came and confessed and shewed 
 their deeds. * Many also of them that used curious 
 arts brought their books together, and burned them 
 before all men ; and they counted the price of them, 
 and found it fifty thousand pieces of silver." 
 
 These teach us what it is, to sell all we have, for 
 the sake of eternal life. Zaccheus, was to give up 
 his extortion : the rich, their selfishness ; the publi- 
 
 7 Tit. ii. 1113. * Lukexix. 8. 
 
 y Luke iii. 1014. ' Acts xix. 17, 18. 
 
298 MATT. XIII. 4446. 
 
 cans, their fraudulent habits : the soldiers, their 
 ferocity and love of plunder : the Ephesians, their 
 deceitful though gainful practices : and all to follow 
 those good ways, which " God has ordained that we 
 should walk in them." 
 
 On the other hand, we read of some who, though 
 they found the pearl of great price, yet never attained 
 it, because they did not go and sell all that they had, 
 for the sake of that pearl. Those, for instance, who 
 though they believed that Jesus was the Christ, yet 
 did not confess him, lest they should be put out of 
 the synagogue ; "for they loved the praise of men 
 more than the praise of God." 2 Those, again, who 
 for a while believed, but " when temptation or per- 
 secution arose because of the word, fell away." 3 
 Those who allowed the word to be choked with 
 cares, and riches, and pleasures of this life, and 
 brought no fruit to perfection. The " slothful ser- 
 vant," who instead of trading with the talent assigned 
 him by his Lord, buried it in the ground, and so be- 
 came "unprofitable." 5 Those whom St. Paul mourns 
 over, who though professing themselves Christians, 
 were " enemies of the cross of Christ ; whose end is 
 destruction, whose god is their appetite, who mind 
 earthly things." 6 
 
 All these would have been glad to possess the 
 treasure, and perhaps some of them deceived them- 
 selves, and expected that it would be theirs at last ; 
 but they neglected the condition on which alone it 
 can be secured ; they did not sell all that they had, 
 
 2 John xii. 42. 3 Mark iv. 17. 
 
 * Ib. iv. 18, 19. 6 Ch. xxv. 1830. 
 
 6 Phil. iii. 18, .19. 
 
MATT. XIII. 4446. 299 
 
 and ought not to have kept, for the sake of it. Some 
 would not give up the praise of men, the favour of 
 their party : dreaded the scorn of their companions. 
 Others would not sell their worldly interests ; pre- 
 ferred the wealth which they must leave behind, to 
 the treasure which they might have laid up in heaven. 
 Others would not part with their vanities and plea- 
 sures ; others their sinful affections and desires. 
 " Broad," alas, " is the gate that leadeth to destruc- 
 tion," and many are the ways which lead to it : many 
 are the snares of this present world, which hinder 
 men from seeking " that good part which shall not 
 be taken from them :" from buying that pearl, which 
 instead of perishing among earthly things, will shine 
 in everlasting brightness, and be precious, when 
 every thing else has lost all value. 
 
 These parables enable us to enter into ourselves, 
 and prove our own souls. They show that the king- 
 dom of heaven is not a treasure which will come to 
 us, with no effort on our own part : that the pearl 
 of great price, is not one on which we can expect to 
 stumble, or pick up by chance as we pass along the 
 beaten road, looking, perhaps, for nothing less. They 
 show that he alone is the wise or prudent man, who 
 is " seeking first the kingdom of God and his righ- 
 teousness." And if we are doing this, it can be no 
 hidden thing or doubtful matter. If a man had sold 
 all that he had, in order to obtain some treasure 
 which he valued more than all, it could not fail to 
 be manifest to himself and clear to others. So it 
 ought to be evident concerning every one called 
 Christian, that he counts all temporal things but 
 
 5 
 
300 MATT. XIII. 4752. 
 
 dross, for the sake of securing the things that are 
 eternal. For these parables forbid us to believe 9 
 that whilst we are giving our heart and life to things 
 below, we can make the treasure which is above 
 our own. We cannot purchase heaven, by serving 
 mammon. 
 
 LECTURE LXIV. 
 
 THE GOSPEL COMPARED TO A NET CAST INTO 
 THE SEA. 
 
 MATT. xiii. 47 52. 
 
 47. Again., the kingdom of heaven is like unto a net, that 
 was cast into the sea, and gathered of every kind: 
 
 48. Which, when it was full, they drew to shore, and sat 
 down, a/id gathered the good into vessels, but cast the lad 
 away. 
 
 This, like many which have preceded it, is a pro- 
 phetic parable : and shows that the circumstances 
 of the future church were spread open as in a map 
 before the mind of the Lord Jesus. He compares 
 the preaching the gospel in the world, to the casting 
 a net into the sea. That is, the apostles Peter, and 
 John, and the rest, who had been used to cast their 
 nets into the waters of Galilee, did a work of the 
 like nature when they went throughout the land, 
 proclaiming the gospel of the kingdom, and buptiz- 
 
MATT. XIII. 4752. 301 
 
 ing in the name of the Father, and of the Son, and 
 of the Holy Ghost. The net cast into the lake, 
 gathered of every kind ; some which did, and some 
 which did not reward the labour of the fishers. So 
 is the kingdom of heaven. The gospel preached by 
 the apostles, gathered of every kind : when " the 
 word of the Lord increased, and the number of dis- 
 ciples multiplied in Jerusalem greatly :" J when, as 
 at Antioch, " the hand of the Lord was with them, 
 and a great number believed, and turned unto the 
 Lord." * These were all within the net ; for they 
 all professed to be disciples of Jesus Christ, desiring 
 through him to escape the condemnation of sin, and 
 be received among the people of God. They were 
 all baptized in his name, and enrolled amongst the 
 company of believers. We might have hoped that 
 they would have been of one kind only; no bad 
 mixed among the good. But the contrary too soon 
 appeared, and the parable was too early explained. 
 The gospel net, in which was Joses surnamed Bar- 
 nabas, who having land, sold it, and gave up the 
 price to the common use, enclosed also Ananias with 
 his wife Sapphira, who desired to have the credit of 
 liberality without the cost. 3 At Corinth, together 
 with Aquila and Priscilla, devoted servants of God, 
 the net gathered also " that wicked person," who 
 brought a reproach upon the church, and whom St. 
 Paul commanded the Corinthians to separate from 
 the company of believers. 4 So likewise among the 
 teachers there was the faithful Timothy, and the 
 zealous Apollos : but there were also Hymeneus 
 
 1 Actsvi. 7. 2 Ib. xi. 21. 
 
 3 Acts iv. 36 ; v. 1 8. 4 Acts xviii. 2. 1 Cor. v. 113 
 
302 MATT. XIII. 4752. 
 
 and Philetus, who " erred concerning the truth, and 
 overthrew the faith of some." 5 
 
 It was thus in the early church. And we know 
 too well, that it is even thus in these later days. 
 Amongst those who profess and call themselves 
 Christians, are men of every kind : many who per- 
 vert the truth ; many who hold the truth in unrigh- 
 teousness : many who set their affections on things 
 of the earth : together with those who " adorn the 
 doctrine of God their Saviour," who " walk not after 
 the flesh but after the Spirit," and give all diligence 
 to " make their calling and election sure." 
 
 We might be inclined to say, as was said concern- 
 ing the tares of the field ; Cast out the bad at once, 
 and let the good alone remain within the net. But 
 what was answered in the one case, applies equally 
 to the other ; " Nay, lest whilst ye gather out the 
 bad, ye cast out also the good with them." That 
 both should remain together within the net, agrees 
 with the purpose of the heavenly King. The bad 
 " prove what is in the heart " of the good, by their 
 example, their persuasion, their arts and means of 
 temptation ; sometimes by the persecution which 
 they employ. And the good, by their better ways, 
 by their advice, by their reproofs, may be made use- 
 ful to the bad ; who when they witness their in- 
 tegrity, their charity, their chaste and holy conver- 
 sation, their preference of things eternal to things 
 temporal may be won over to a like practice ; ma 
 " repent and be converted," and ' turn from dead 
 works," to serve their Father which is in heaven. 
 
 6 2 Tim. ii. 1718. 
 
MATT. XIII. 4752. 303 
 
 At length the time arrives, when the net is drawn 
 to shore : and all that is within it, of whatever kind, 
 must be brought to light and view. " For we must 
 all appear before the judgment seat of God, to re- 
 ceive according to the things done in the body, whe- 
 ther it be good or bad." 6 " The sea gives up her 
 dead." 7 The net surrenders all that it contains. 
 " The Son of man is set upon the throne of his 
 glory, and before him are assembled all nations." 8 
 And in many passages of scripture we are admitted, 
 as it were, to the disclosure which takes place. 
 The net is emptied before us, and we are made 
 witnesses of the transaction. 
 
 In one of these passages the judgment is likened 
 to a royal banquet, and the " king conies in to see 
 the guests," and finds there a man " who has not on 
 a wedding garment." 9 If Ananias had not appeared 
 before a " discerner of spirits/' like the apostle 
 Peter, his sin might have remained undiscovered till 
 the net was drawn at the last : he might even have 
 passed for a devoted self-denying man, who had sa- 
 crificed his all for the gospel's sake, 
 
 And this may be the case with many, who make 
 a fair appearance to the world. How many false- 
 hoods succeed, and gain their object ! How many 
 frauds and deceitful tricks are practised every day, 
 undetected by the eyes of men ! How many offences 
 of thought and deed are witnessed by God alone ! 
 How many actions pass for liberal and praiseworthy, 
 and ought to pass so in the judgment of charity, 
 which he who knows the heart sees to have no 
 
 6_2 Cor. v. 10. 7 Rev. xx. 13. 
 
 * Ch. xxv. 2. 9 Ch. xxii. 11. 
 
304 MATT. XIII. 4752. 
 
 better motive than the hypocrisy of Ananias ! There 
 are many sins of which the world knows nothing ; 
 some of which it thinks nothing : but of which we 
 are expressly told that they which do them are 
 thrust out from the presence of the King, "not 
 having a wedding garment." Here in this world the 
 net gathers of every kind; but into "that world" 
 " nothing shall enter that defileth, or worketh abomi- 
 nation, or maketh a lie." ! Yet many whose life is 
 stained with these transgressions, profess and call 
 themselves Christians : are found at public worship ; 
 and perhaps, when death approaches, desire to par- 
 take of that holy sacrament which commemorates 
 the death of Christ, but who died, not that men might 
 " live to themselves " here on earth, and then at last 
 " enter into the joy of their Lord," but that they 
 might become " a peculiar people, redeemed from all 
 iniquity, and zealous of good works/' 2 " dead unto 
 sin, and alive unto God through Jesus Christ." 
 
 The doom of those who "professing that they 
 know God, in works deny him," is expressly told us. 
 " Then shall the king say unto them, I never knew 
 you ; depart from me, ye workers of iniquity." 3 Not 
 every one that saith unto me, Lord, Lord, shall 
 enter into the kingdom of heaven; but he that doeth 
 the will of my Father which is in heaven." 
 
 40. So shall it le at the end of the world : the angels 
 shall come forth, and sever the wicked from among the just, 
 
 50. And shall cast them into the furnace of fire : there 
 shall be wailing and gnashing of teeth. 
 
 1 Rev. xxii. 27. * Tit. ii. 14. Matt. xxv. 41 ; vii. 2321. 
 
 6 
 
MATT. XIII. 4752. 305 
 
 Thus by a figure which expresses whatever is most 
 shocking to the feelings, and dreadful to the thoughts 
 of men, the Lord has given his warning. He assures 
 us, concerning the unworthy guest, who had not 
 " washed his robes, and made them white in the blood 
 of the Lamb:" concerning the "unprofitable ser- 
 vant," who had " buried in the earth " the talent 
 which the Lord required him to improve : concern- 
 ing the unmerciful servant, who did not forgive as 
 he hoped to be forgiven : that the angels shall sever 
 them from amongst the just, and cast them out for 
 ever " from the presence of the Lord and the glory 
 of his power." But the good they gather into vessels. 
 God has prepared a place for them, "where the 
 wicked cease from troubling, and the weary are at 
 rest." And now their Lord acknowledges them as 
 " good and faithful servants ;" as blessed children 
 of his Father, who " inherit the kingdom prepared 
 for them from the foundation of the world." 
 
 May we " die the death of the righteous, and our 
 last end be like theirs !" 
 
 51. Jesus saith unto them, Have ye understood all these 
 things ? They say unto him, Yea, Lord. 
 
 52. Then said he unto them, Therefore every scribe which 
 is instructed unto the kingdom of heaven, is like unto a man 
 that is an householder, which briny eth forth out of his trea- 
 sure things new and old. 
 
 The apostles were to be scribes or teachers of the 
 law : commissioned to instruct others unto the king- 
 dom of heaven : They needed therefore to be in- 
 structed, and to understand all these things them- 
 selves. The householder who is well provided, has 
 
300 MATT. XIII. 5358. 
 
 the store of former days added to his own. So 
 should the apostles. They had " the law and the 
 prophets :" all that holy men of old times had written 
 for their learning. And the truths which Jesus was 
 now teaching them, showing how the law and the 
 prophets were fulfilled in himself, would make them 
 scribes well instructed unto the kingdom of heaven, 
 bringing forth out of their treasure things new and old. 
 
 LECTURE LXV. 
 
 UNBELIEF AT NAZARETH. 
 
 MATT. xiii. 53 58. 
 
 53. And it came to pass, that when Jesus had finished 
 these parables, he departed thence. 
 
 54. And when he was come into his own country, he taught 
 them in their synagogue, insomuch that they were astonished^ 
 and said, Whence hath this man this wisdom, and these 
 mighty works ? 
 
 55. Is not this the carpenters son ? is not his mother 
 called Mary ? and his brethren, James, and Joses, and 
 Simon, and Judas ? 
 
 56. And his sisters, are they not all with us ? Whence 
 then hath this man all these things ? 
 
 57. And they were offended in him. But Jesus said unto 
 them, A prophet is not without honour, save in his own 
 country, and in his own house. 
 
 These people were not to be blamed for their ques- 
 tion, Whence hath this man all these things f We have 
 an example in St. Luke of the manner in which he 
 
MATT. XIII. 5358. 307 
 
 taught them in their synagogue, and in his own coun- 
 try: and it must needs have astonished them. 1 "He 
 came to Nazareth, where he had been brought up : 
 and, as his custom was, he went into the synagogue 
 on the sabbath-day, and stood up for to read. And 
 there was delivered unto him the book of the prophet 
 Esaias. And when he had opened the book, he 
 found the place where it was written, The Spirit of 
 the Lord is upon me, because he hath anointed me 
 to preach the gospel to the poor ; he hath sent me 
 to heal the broken-hearted, to preach deliverance to 
 the captives, and recovering of sight to the blind, to 
 set at liberty them that are bruised, to preach the 
 acceptable year of the Lord. And he closed the 
 book, and he gave it again to the minister, and sat 
 down. And the eyes of all them that were in the 
 synagogue were fastened on him. And he began to 
 say unto them, This day is this scripture fulfilled in 
 your ears." 
 
 Words like these, uttered by one who had been 
 brought up among themselves, would naturally lead 
 them to ask, Whence hath this man these things f Is not 
 this the carpenter s son ; is not his mother called Mary, 
 and his brethren, and his sisters, are they not all with 
 us f And on inquiry they would find, that though 
 Mary was called his mother, none could " declare his 
 generation :" 2 that though he had been brought up 
 at Nazareth, he was born at Bethlehem, according to 
 the prophecy which had gone forth concerning him ; 3 
 that his earliest days had been marked by wisdom 
 which was not of this world, 4 and that the mighty 
 
 1 Luke iv. 14, &c. 2 Isa. liii. 8. 
 
 3 Ch. ii. 5, 6. 4 Luke ii. 4148. 
 
 x 2 
 
308 MATT. XIII. 5358. 
 
 works which be was now performing only completed 
 the wonders which had attended him in the begin- 
 ning. It was true, that his birth was obscure and his 
 relations humble. But so the prophecy had foretold ; 
 He shall " grow up as a tender plant, and as a 
 root out of a dry ground :" he shall have " no form nor 
 comeliness," no " beauty that he should be desired." 5 
 The wisdom which they heard, and the mighty works 
 which they saw, were to direct them to the prophecy, 
 and in the prophecy they would find his history. 
 Therefore they were without excuse, when they 
 were offended in him : when they indulged their pre- 
 judices, and yielded to that jealousy which is blind 
 against evidence and deaf to reason. 
 
 o 
 
 58. And he did not many mighty works there, because of 
 their tmbelief. 
 
 Thus he acted upon the principle which he had 
 before laid down ; " To him that hath, shall be 
 given." 6 The people of Nazareth had shown none 
 of that humility, that teachableness which it behoves 
 men to show in things pertaining to God. There- 
 fore they were treated according to their spirit. He 
 did not many mighty works there, because of their un- 
 belief. As he had before said to the Pharisees, " An 
 evil and adulterous generation seeketh after a sign." 7 
 But they have already closed their eyes against signs 
 by which the ignorant heathen would have been 
 convinced : and no farther sign shall be granted 
 them. So here, to his own country, he denied the 
 benefits and refused the deeds of mercy which he 
 
 6 Isa. liii. 2. 6 Sec ch. xiii. 12. 
 
 7 See ch. xii. 38. 
 
 8 
 
MATT. XIII. 5358. 309 
 
 bad bestowed elsewbere. His own country with- 
 held honour from the prophet: and the prophet 
 would withhold blessings from his own country. 
 
 What is here related of the neighbourhood of 
 Nazareth, is equally true of the whole Jewish nation. 
 Christ received little honour in his own country. 
 In the transactions of the apostles, that constantly 
 took place, which took place at Nazareth. In 
 obedience to the Lord's command, the word of God 
 was first spoken to his own peculiar people, the 
 nation which he had " formed for himself, that they 
 might show forth his praise." 8 But the apostles 
 were not without honour, save from their own coun- 
 trymen. These were offended in them. At Antioch 
 " the Gentiles besought that the word might be 
 preached to them ; and almost the whole city came 
 together to hear the word of God. But when the 
 Jews saw the multitudes, they were filled with envy ; 
 and spake against those things which were spoken 
 by Paul, contradicting and blaspheming." 9 So at 
 Corinth, " Paul reasoned in the synagogue every 
 sabbath, and testified to the Jews that Jesus was 
 Christ. And when they opposed themselves, and 
 blasphemed, he shook his raiment, and said unto 
 them, Your blood be upon your own heads ; I am 
 clean : from henceforth I will go unto the Gen- 
 tiles." l 
 
 Unhappily we often find, that the nearness of the 
 means of grace is not always a reason of their being 
 most valued. Strangers seek and find the bread, 
 which the children cast away. But the Lord's 
 pathetic lamentation shows how grievous a thing it 
 8 Isa. xliii. 21. 9 Acts xiii. 4245. ' Ib. xviii. 46. 
 
310 MATT. XIV. 113. 
 
 will be found hereafter to have neglected " the time 
 of visitation." " When he was come near, he beheld 
 the city, and wept over it, saying, If thou hadst 
 known, even thou, at least in this thy day, the things 
 which belong to thy peace ! But now they are hid 
 from thine eyes !" 9 How heavily will it add to the 
 condemnation of the " children of disobedience," that 
 the kingdom of God had come nigh them ! And how 
 dreadful at last will be the recollection : The king- 
 dom of God had come nigh us, but we would not enter 
 in! 
 
 LECTURE LXVI. 
 
 HEROD'S CONSENT TO THE DEATH OF JOHN THE 
 BAPTIST. 
 
 MATT. xiv. 1 13. 
 
 1. At that time Herod 1 the tetrarch heard of the fame of 
 Jesus, 
 
 2. And said unto his servants, This is John the Bap- 
 tist; he is risen from the dead; and therefore mighty works 
 do shew forth themselves in him. 
 
 3. For Herod had laid hold on John, and bound him, 
 and put him in prison for Herodias sake, his brother Phi- 
 lips wife. 
 
 9 Lukexix. 41, 42. 
 
 1 This Herod was surnamed Antipas ; and was son of him who 
 had been king when Jesus was born. His dominions were di- 
 vided among his four sons : and Judea was allotted to this Herod, 
 who is therefore called the tetrarch, or ruler of the fourth share. 
 
MATT. XIV. 113. 811 
 
 4. For John said unto him, It is not lawful for thee to 
 have her. 
 
 5. And when he would have put him to death, he feared 
 the multitude, because they counted him as a prophet. 
 
 If the motives of men's actions were always seen 
 as plainly by us, as they are by Him who knows the 
 heart, how little would there often be to praise in 
 those which are much commended ! Perhaps He- 
 rod's clemency had been admired, because, though 
 John told him an unwelcome truth, he spared his 
 life. But he was considering himself, not duty. He 
 feared the multitude, and would not risk his popu- 
 larity. 
 
 6. But when Herod's birthday was kept, the daughter of 
 Herodias danced before them, and pleased Herod. 
 
 7. Whereupon he promised with an oath to give her what- 
 soever she would ask. 
 
 S. And she, being before instructed of her mother, said. 
 Give me here John Baptist's head in a charger. 
 
 9. And the king was sorry : nevertheless for the oath's 
 sake, and them which sat with him at meat, he commanded 
 it to be given her. 
 
 10. And he sent, and beheaded John in the prison. 
 
 1 1 . And his head was brought in a charger, and given to 
 the damsel: and she brought it to her mother. 
 
 12. And his disciples came, and took up the body, and 
 buried it, and went and told Jesus. 
 
 13. When Jesus heard of it, he departed thence by a ship 
 into a desert place apart : and when the people had heard 
 thereof, they followed him on foot out of the cities. 
 
 In this history of John Baptist's death, we find 
 Herod, a man in supreme power and subject to no 
 outward control, consenting to a deed which his con- 
 science opposed, from which his reason revolted, and 
 
312 MATT. XIV. 113. 
 
 his inclination dissuaded him. The king was sorry. 
 St. Mark says, " exceeding sorry :" and adds the 
 reason ; that " Herod feared John, knowing that he 
 was a just man and a holy, and observed him ; and 
 when he heard him, he did many things, and heard 
 him gladly." Indeed, it is certain that his consent 
 must have cost him much. For such was the im- 
 pression which John's holiness had left -upon his 
 mind, that as soon as he heard of the miracles of 
 Jesus, he expected that it had been the same John 
 raised up again, who was performing these mighty 
 works. " King Herod heard of him ; for his name 
 was spread abroad ; and he said, It is John, whom I 
 beheaded ; he is risen from the dead." 2 There must, 
 therefore, have been strong motives which induced 
 him to act in this manner against his conscience and 
 his reason. 
 
 We are told the motives. For his oath's sake, and 
 them that sat with him at meat, he sent and beheaded 
 John in prison. 
 
 Had the oath been lawful, undoubtedly he would 
 have been bound by it, and could not observe it 
 too sacredly. David praises the man who " swear- 
 eth to his neighbour, and disappointeth him not, 
 though it be to his own hindrance." But if one 
 has been led by his own rashness, or by another's 
 deceit, to make an unlawful oath, the evil is in 
 keeping it, not in breaking it. He was bound by 
 a previous obligation to God, not to transgress his 
 commands. 
 
 But the true cause remains behind. For his 
 oath's sake, and them which sat with him at meat. 
 2 Mark vi. 16. 
 
MATT. XIV. 113. 313 
 
 Herod, though in power, was governed by the fear 
 of man. He would not be thought to have any 
 tenderness of conscience, any dread of that Being 
 of whom John had discoursed to him. He was 
 afraid lest those who surrounded him should think 
 that he favoured " a just man and a holy," who de- 
 clared himself a prophet sent of God. So he com- 
 plied with the cruel demand, and sent and beheaded 
 John in the prison. 
 
 This is not the only instance related in scripture, 
 where persons in high stations are induced to act 
 contrary to their better judgment, contrary even to 
 their own inclinations, by their fear of man. Darius 
 was betrayed by his courtiers so far as to pass a 
 decree which led to the condemnation of Daniel, 
 the object of their jealousy. " The king was sore 
 displeased with himself, and set his heart on Daniel 
 to deliver him : and he laboured till the going down 
 of the sun to deliver him." 3 Nevertheless, being- 
 urged by the chief persons of the realm, " he com- 
 manded, and they brought Daniel and cast him into 
 the den of lions." 
 
 So Pilate, in the case of our blessed Lord, most 
 unwillingly consented to his execution. 4 He was 
 " afraid ;" he openly declared that he was innocent 
 of the blood of that just man, " and sought to re- 
 lease him ;" but the Jews cried out, saying, " If thou 
 let this man go, thou art not Caesar's friend : whoso- 
 ever maketh himself a king, speaketh against Caesar/' 
 " When Pilate heard that saying, he brought Jesus 
 forth, and delivered him unto them to be crucified." 
 The conduct of all these three governors is the 
 a Dan. vi. 14, &c. 4 John xiv. 112. 
 
314 MATT. XIV. 113. 
 
 same. They all saw cause to venerate those, whom 
 the people required them to deliver up to death : 
 they all saw, that in consenting to gratify the peo- 
 ple, they were acting cruelly and unjustly ; and they 
 had an indistinct view that they might draw upon 
 themselves the anger of Him who is above all, King 
 of kings and Lord of lords. Yet they all obeyed 
 man rather than God, and preferred present interest 
 to every future consideration. 
 
 Learn hence, what a poor creature is man, when 
 he is not under the influence of the Holy Spirit. 
 If reason could determine him, the reason of Herod, 
 and of Pilate, and of Darius, was right ; if conscience 
 were sufficient, their conscience solemnly warned 
 them on which side duty lay. But Darius feared 
 his courtiers, and Pilate feared the emperor of Rome, 
 and Herod feared the opinion of those who sat at 
 meat with him: and their worldly fears were stronger 
 than conscience or reason. 
 
 The Holy Spirit, which strengthens all that " seek 
 first the kingdom of God," can alone endue a man 
 with power to obey his reason and his conscience, to 
 act a firm and consistent part, and to " overcome the 
 world." And this it does through " the word of the 
 truth of the gospel." " For who is he that over- 
 cometh the world, but he that believeth that Jesus 
 is the Son of God ?" 5 That faith alone supplies 
 such motives and such means as effectually dispose 
 and govern the heart, and enable it to " look not to 
 the things which are seen, but at the things which 
 are not seen : for the things which are seen are tem- 
 poral ; but the things which are not seen are eter- 
 
 5 1 John v. 5. 
 
MATT. XIV. 1421. 315 
 
 nal." That faith alone teaches us to discern what 
 Herod could not discern, the objects which are 
 really to be desired and sought, and the objects 
 which are really to be feared and avoided. 
 
 LECTURE LXVIL 
 
 THE MIRACLES OF THE LOAVES AND FISHES. 
 MATT. xiv. 14 21. 
 
 14. And Jesus went forth, and saw a great multitude, 
 and was moved with compassion toward them, and he 
 healed their sick. 
 
 15. And when it was evening, his disciples came to him, 
 saying, This is a desert place, and the time is now past ; 
 send the multitude away, that they may go into the villages, 
 and buy themselves victuals. 
 
 16. But Jesus said unto them, They need not depart ; 
 give ye them to eat. 
 
 17. And they say unto him, We have here but five loaves, 
 and two fishes. 
 
 18. He said, Bring them hither to me. 
 
 19. And he commanded the multitude to sit down on the 
 grass, and took the five loaves, and the two fishes, and look- 
 ing up to heaven, he blessed, and brake, and gave the loaves 
 to his disciples, and the disciples to the multitude. 
 
 20. And they did all eat, and were filled : and they took 
 up of the fragments that remained twelve baskets fall. 
 
 21. And they that had eaten were about five thousand 
 men, beside women and children. 
 
316 MATT. XIV. 14-21. 
 
 Need we wonder at this proof of power ? He who 
 performed the miracle, was he who was " with God 
 in the beginning, and was God:" "by whom also 
 he made the world/' 1 At the creation it had been 
 said, 2 " Let the earth bring forth grass, the herb 
 yielding seed, and the fruit tree yielding fruit after 
 his kind ; and let the waters bring forth abundantly 
 the moving creature that hath life ; and it was so." 
 There, at the creation, that was brought into exist- 
 ence which supplies man with food. Here, in this 
 miracle, the food supplied to man was increased, its 
 quantity enlarged, so that all did eat, and were filled ; 
 and they took up of the fragments that remained 
 twelve baskets full. The same sovereign will, the 
 same almighty power which first produced the food, 
 now augmented the food : so that the disciples were 
 able to distribute the five loaves and the two fishes 
 to jive thousand men, beside women and children. 
 
 The miracle has left behind many fragments, which 
 we are to gather for our instruction. One is, the ex- 
 ample here afforded of the accomplishment of that 
 promise from the Lord, " Seek ye first the kingdom 
 of God and his righteousness, and all these things 
 shall be added unto you." 3 
 
 These persons, for whom the miracle was wrought, 
 had remained patiently with our Lord, till it was 
 evening, and the time was past. In their earnestness, 
 they had taken no thought for w r hat was needful to 
 the body. But the Lord knew the wants which they 
 had not thought of, and provided for them before 
 they felt their need. It was natural for the dis- 
 
 1 John i. 1, 2. Heb. i. 1. 2 Gen. i. 1120. 
 
 3 Ch. vi. 33. 
 
MATT. XIV. 1421. 317 
 
 ciples to say, Send them away, that they may go into 
 the villages, and buy themselves victuals. But the 
 event showed that they need not depart ; need not 
 leave him who was giving them heavenly instruction, 
 in order to provide for temporal necessities : and that 
 " heaven and earth shall pass away," sooner than 
 one jot or one tittle of his promises shall fall to 
 the ground. 
 
 It is FAITH, to receive this : practical faith, to re- 
 ceive it not only as a truth to be acknowledged, but 
 as a fact to be acted on. The prophet acted upon 
 it, who advised king Amaziah to dismiss the army 
 of Israel which he had engaged to assist him in war, 
 and to which he had paid wages in advance. 4 The 
 prophet revealed to the king the will of God in this 
 matter : he was not to employ them : " for the Lord 
 is not with Israel." " But Amaziah said to the man 
 of God, What shall we do for the hundred talents 
 which I have given to the army of Israel ?" Shall I 
 consent to forfeit the sum which I have paid ? " And 
 the man of God answered, The Lord is able to give 
 thee much more than this." Amaziah took the pro- 
 phet's counsel, and with half the forces put to 
 flight his enemy. 
 
 The poor widow acted on the same principle, 
 when she cast her last farthing into the treasury : 5 
 i. e. gave it to the service of God. She might have 
 argued with herself, How shall a widow woman find 
 bread, who has expended her last mite ? But she 
 rather reasoned, like the prophet, " The Lord is able 
 to give me much more than this." If he is with me, 
 I have all things ; if I displease him, all things will 
 be as nothing to me. 
 
 4 2 Chron. xxv. 9. 5 Mark xii. 42. 
 
318 MATT. XIV. 14 SI. 
 
 The time to consider this is, when obedience to God 
 occasions some present loss, and we have to choose 
 between " God and mammon." A man, for instance, 
 might see some gain to be purchased by dishonesty : 
 and might be tempted to think that his family must 
 suffer, if he were strictly just and true in all his 
 dealings: if he observed the sabbath, as a day on 
 which worldly business was to be totally abstained 
 from : if he did not follow practices which his con- 
 science condemned, though not uncommon in his 
 trade or his profession. He might be disposed to 
 think that a man " must needs go out of the 
 world," if he resolves to "keep himself unspotted 
 from the world." 6 
 
 Here, then, is the trial of FAITH. Faith looks 
 beyond this present world ; puts heaven in the scale 
 against temporal gains, and future judgment against 
 earthly losses. Faith pursues the way of righteous- 
 ness, though present distress were sure to follow. 
 Faith determined the three Jewish captives in Baby- 
 lon to enter the fiery furnace, and Daniel to en- 
 counter the lion's den, rather than deny the God 
 " whose they were, and whom they served." T Faith 
 does not swerve as the young ruler swerved, who 
 first inquired the way of everlasting life, and then 
 "went away sorrowing," when he found that to 
 attain it, he must resign something here. 8 Faith 
 proceeds in the way that " leadeth unto life," though 
 it be to prison or to death. 
 
 But in real truth, as this miracle shows, God sel- 
 dom permits a man to lose by serving him. Jesus 
 did not send those away empty, who had attached 
 
 8 James i. 27. 7 Dan. iii. and vi. 8 Ch. xix. 22. 
 
 6 
 
MATT. XIV. 1421. 319 
 
 themselves so closely to him. He multiplied the 
 loaves and fishes, till they sufficed for five thousand 
 men. And it is commonly found that they who cast 
 themselves upon the providence of God in the way of 
 duty, receive the promise of the world that now is, 
 whilst they are seeking that which is to come. 9 The 
 Psalmist had lived from youth to age ; yet " never 
 knew he the righteous forsaken, or his seed begging 
 their bread." l 
 
 Wherever, then, there is a case between duty and 
 present gain ; between something to be won by of- 
 fending God, and something to be risked by obeying 
 him : we may call to mind this miracle, which sup- 
 plied the multitude with food in a desert place : and 
 may be sure, that the Lord is able to give " much 
 more than this," which Satan tempts us with. He has 
 said, " Take no thought what ye shall eat, or what 
 ye shall drink, or wherewithal shall ye be clothed ?" 
 And he means that we should act upon his saying. 
 He has asked, " If God clothes the grass of the 
 field, and feeds the fowls of the air, shall he not 
 much more clothe you, O ye of little faith ?" 2 And 
 he expects us to believe him. " The man that walk- 
 eth righteously, and speaketh uprightly, the man that 
 despiseth the gain of oppressions, and shaketh his 
 hands from holding of bribes, and shutteth his eyes 
 from seeing evil : he shall dwell on high ; his place 
 of defence shall be the munition of rocks ; his bread 
 shall be given him, his water shall be sure." 3 
 
 9 1 Tim. iv. 8. 1 Ps. xxxvii. 25. 
 
 2 Ch. vi. 2531. 3 i sa . xxx iij. 15 16 . 
 
320 MATT. XIV. 2230. 
 
 LECTURE LXVIII. 
 
 PETER'S CONFIDENCE. 
 
 MATT. xiv. 22 36. 
 
 22. And straightway Jesus constrained his disciples to 
 get into a ship, and to go before him unto the other side, 
 while he sent the multitudes away. 
 
 23. And when he had sent the multitudes away, he went 
 up into a mountain apart to pray : and when the evening 
 was come, he was there alone. 
 
 24. But the ship was now in the midst of the sea, tossed 
 with waves : for the wind was contrary. 
 
 25. And in the fourth watch of the night Jesus went unto 
 them, walking on the sea. 
 
 26. And when the disciples saw him walking on the sea, 
 they were troubled, saying, It is a spirit ; and they cried 
 out for fear. 
 
 27. But straightway Jesus spake unto them, saying, Be 
 of good cheer ; it is I ; be not afraid. 
 
 28. And Peter answered him and said, Lord, if it be 
 thou, bid me come unto thee on the water. 
 
 29. And he said, Come. And when Peter ivas come down 
 out of the ship, he walked on the water, to go to Jesus. 
 
 Peter showed here, what on other occasions ap- 
 pears to have been his natural character a mix- 
 ture of boldness and weakness, of sincerity and 
 irresolution. Lord, if it be thou, bid me come unto 
 thee upon the water. This was placing himself in 
 a way of unnecessary trial, as much as when he 
 
MATT. XIV. 2236. 
 
 followed Jesus into the high priest's palace, and 
 trusted himself among his Master's bitterest enemies. 
 Still, then he showed the same earnest zeal, and 
 here he showed the same courage and confidence, 
 which afterwards fitted him to be a main pillar of the 
 infant church. Not being equally called for, it was 
 followed by a check and a reproof: but it was in its 
 nature the same faith as that which is so highly ap- 
 proved in Abraham, when having received the as- 
 surance that a son should be born to him, he consi- 
 dered neither his own age, nor the age of Sarah ; 
 but was " strong in faith, giving glory to God, and 
 being fully persuaded that what he had promised he 
 was able also to perform." 1 So Peter considered 
 not the nature of the element into which he was 
 venturing, but was fully persuaded of the power and 
 faithfulness of him to whom he confided his life. 
 
 In this dependence, he came down out of the 
 ship, and walked upon the waters. " Two hands 
 upheld him ; the hand of Christ's power, the hand 
 of his own faith ; neither of them would do it alone. 
 The hand of Christ's power laid hold on him ; the 
 hand of his own faith laid hold on the power of 
 Christ. Had not Christ's hand been powerful, that 
 faith had been in vain : had not his faith been 
 strongly fixed on Christ, that power had not been 
 exercised for his preservation." 2 
 
 30. But when he saw the wind boisterous, he was afraid ; 
 and beginning to sink, he cried, saying, Lord, save me. 
 
 31. And immediately Jesus stretched forth his hand, and 
 caught him, and said unto him, thou of little faith, where- 
 fore didst thou doubt ? 
 
 1 Rom. iv. 19. 8 Bp. Hall. 
 
 Y 
 
322 MATT. XIV. 2236. 
 
 So imperfect is man, even in his best estate. He 
 believes : and yet has need to pray, " Lord, help my 
 unbelief! There was here a portion of the same ex- 
 cellence, and of the same weakness impairing that ex- 
 cellence, as was seen afterwards in the high priest's 
 palace. The same ardent zeal which animated the 
 apostle when he said, Lord, if it be thou, lid me 
 come unto thee upon the water, caused him afterwards 
 to say, " Lord, I am ready to go with thee both to pri- 
 son and to death." No doubt Peter thought this and 
 meant this, as sincerely as he intended to venture 
 upon the waves. But within a very few hours, 
 seeing the wind boisterous, he was afraid : seeing his 
 Master in the hands of his enemies, seeing that he 
 exerted no power to deliver himself, " he denied him, 
 saying, I know him not." 
 
 The book of Daniel gives two well-known ex- 
 amples of faith, which did not fail in the hour of 
 great temptation. Daniel himself, and the " three 
 children of Israel," who refused to worship Nebu- 
 chadnezzar's golden image, were clearly called to 
 undergo the fiery trial : 3 and being so called, they 
 were strengthened to endure unto the end, as in- 
 numerable others have been, animated by the same 
 faith, and therefore supported by the same Spirit 
 from above. 
 
 The faith of Peter, at this time, gave way under 
 a sense of danger. But his weakness served to dis- 
 play more clearly the mercy of his Lord. Begin- 
 ning to sink, he cried, Lord, save me. His faith, 
 though feeble, was clear: he "knew in whom he 
 had believed, and that he was able to keep what he 
 
 See Dan. vi. 1, &c. and iii. 1, &c. 
 
MATT. XIV 2236. 323 
 
 had committed to him." And his Lord, too, knowing 
 his sincerity, had pity upon his weakness. Imme- 
 diately Jesus stretched forth his hand, and caught 
 him, and said unto him, thou of little faith, where- 
 fore didst thou doubt? Wherefore didst thou doubt 
 my willingness, or my power, " to deliver the 
 godly out of temptation ?" Peter afterwards, when 
 strengthened by a fuller measure of the Holy Spirit, 
 was able to exercise a faith which did not fail, and 
 pursued a steady, even, and resolute course of zealous 
 labours in his Master's cause. The very trials which 
 he had met with, and which showed him at the same 
 time his own weakness, and the strength which he might 
 depend upon, and which " is made perfect in weak- 
 ness, contributed to form in him that character, which, 
 in the book of the Acts of the Apostles, we so justly 
 admire. No doubt this is one reason why the believer 
 in Christ is often permitted to remain in trying cir- 
 cumstances, that he may learn to rely upon the 
 " grace which is sufficient for him." 4 Sometimes 
 the providence of God hath thought fit so to order 
 it, that to his best servants there appears no glimpse 
 of comfort : they are as the disciples on their voyage : 
 the night dark and long; the wind contrary, the 
 waves tempestuous. Yet, in all these difficulties and 
 extremities, their gracious God intends nothing but 
 his greater glory and theirs : the triumph of their 
 faith, the crown of their victory. Faith is confirmed, 
 when it is exercised ; and circumstances are allowed 
 which call it into exercise, that it may be confirmed. 
 
 * 2 Cor. xii. 2. The whole context, from verse 1 to 10, strongly 
 illustrates this passage in Peter's history. 
 
 Y 2 
 
324 MATT. XIV. 22 36. 
 
 32. And when they were come into the ship, the wind 
 ceased. 
 
 33. Then they that were in the shin, came and wor- 
 shipped him, saying, Of a truth, thou art the Son of God. 
 
 34. And when they were gone over, they came into the 
 land of Gennesaret. 
 
 35. And when the men of that place had knowledge of 
 him, they sent out into all that country round about, and 
 brought unto him all that were diseased : 
 
 36. And besought him, that they might only touch the 
 hem of his garment : and as many as touched iv ere made 
 perfectly whole. 
 
 It pleased our Lord to manifest his divine nature, 
 in this compassionate exercise of benevolence. He 
 showed his almighty power by works of mercy and 
 pity. We ought to reflect with gratitude, that " his 
 glory has abated nothing of his mercy. He is still 
 the sure and bountiful physician, who heals all our 
 diseases, and takes away all our infirmities." The 
 people of Gennesaret were easily induced to beseech 
 his aid in favour of their sick friends. The pressure 
 of bodily disease is felt, and men rush hastily to any 
 hope of cure. But his power was used to heal the 
 body, only to prove that he is the true Physician of 
 the soul. And if we would have recourse to him in 
 our spiritual maladies, it would be as impossible that 
 we should be without help, as that he should be 
 without power and mercy. He has left us his sacred 
 assurance, that " them that come unto him, he will 
 in no wise cast out." 5 
 
 John vi. 37. 
 
MATT. XV. 120. 325 
 
 LECTURE LXIX. 
 CORRUPTION OF THE HEART. 
 
 MATT. xv. 1 20. 
 
 1 . Then came to Jesus scribes and Pharisees, which were 
 of Jerusalem, saying, 
 
 2. Why do thy disciples transgress the tradition of the 
 elders ? for they wash not their hands when they eat bread. 
 
 3. But he answered and said unto them, Why do ye also 
 transgress the commandment of God by your tradition f 
 
 4. For God commanded, saying, Honour thy father and 
 mother : and, He that cur seth father or mother, let him die 
 the death. 1 
 
 5. But ye say, Whosoever shall say to his father or his 
 mother, It is a gift, by whatsoever thou mightest be profited 
 by me ; 
 
 6. And honour not his father or his mother, he shall be 
 free. Thus have ye made the commandment of God of none 
 
 effect by your tradition. 
 
 The Pharisees and scribes accused the Lord, as if 
 encouraging his disciples to transgress the tradition 
 of the elders. He answers them by showing, that the 
 tradition of the elders was among the sins which he 
 came to condemn, and the errors which he desired 
 to cure. These traditions had, in truth, made the 
 commandment of God of none effect. He shows this 
 by one notable example. The law, which required 
 children to honour father and mother, of course re- 
 
 1 Die utterly. 
 
326 MATT. XV. 120. 
 
 quired that they should provide for them, if able, as 
 the lowest evidence of honouring them. To elude 
 this duty, the Pharisees allowed that portion of in- 
 come which should be so employed, to be devoted 
 as a gift, a gift intended for the treasury of the 
 temple in which the Pharisees were interested. 
 And the payment of this gift (called by St. Mark 
 corbari) exempted a man from the necessity of as- 
 sisting his parents. 2 
 
 7. Ye hypocrites, well did Esaias prophecy of you, saying, 
 
 8. This people draweth nigh unto me with their mouth, 
 and honoureth me with their lips; but their heart is far 
 from me. 3 
 
 9. But in vain they do worship me, teaching for doctrines 
 the commandments of men. 
 
 10. And he called the multitude, and said unto them, 
 Hear, and understand : 
 
 11. Not that which goeth into the mouth dejileth a man ; 
 but that which cometh out of the mouth, this dejileth a man. 
 
 12. Then came his disciples, and said unto him, Knowest 
 thou that the Pharisees were offended, after they heard this 
 saying ? 
 
 13. But he answered and said, Every plant, which my 
 heavenly Father hath not planted, shall be rooted up. 
 
 14. Let them alone : they be blind leaders of the blind. 
 And if the blind lead the blind, both shall fall into the 
 ditch. 
 
 15. Then answered Peter, and said upon him, Declare 
 unto us this parable. 
 
 3 Mark vii. 11. It is said to have been a custom of Jewish 
 usurers, when they met with a tardy debtor, to transfer the debt 
 to the poor's box. Then the debtor was obliged to pay, or to ap- 
 pear cruel to the poor, and impious towards God. This illustrates 
 the practice alluded to in the text. Quoted from original by 
 Bloom field, Recensio Crifica, in loco. 
 
 3 Is. xxix. 13. 
 
MATT. XV. 120. 327 
 
 It is so much easier, and costs so much less self- 
 denial, to observe certain ceremonies, and even to 
 submit to certain privations, than to control the 
 heart and mortify sinful desires, that there is always 
 a tendency in man to treat such observances as 
 piety. The Mahometan, who knows not what it is 
 to govern and subdue his passions, will be scrupu- 
 lously exact in prostrations, in ablutions, and in 
 formal repetitions of prayer. And the apostles 
 themselves had been so accustomed to attach import- 
 ance to these outward things, that they could not 
 conceive them to be no necessary part of real reli- 
 gion : they could not understand that the observance 
 of them did not recommend a man to God, or the 
 neglect of them defile him. Peter answered in the 
 name of the rest, and said, Declare unto us this 
 parable. 
 
 16. And Jesus said. Are ye also yet without under' 
 standing ? 
 
 17. Do not ye yet understand, that whatsoever entereth 
 in at the mouth goeth into the belly, and is cast out into the 
 draught. 
 
 18. But those tilings which proceed out of the mouth come 
 forth from the heart : and they defile the man. 
 
 19. For out of the heart proceed evil thoughts, murders, 
 adulteries., fornications, thefts, false witness, blasphemies : 
 
 20. These are the things which dejile a man : but to eat 
 with unwashen hands defileth not a man. 
 
 That the disciples did not yet understand this plain 
 truth, shows the misfortune of being nurtured and 
 bred up in error. They confounded the outward 
 cleansing of the body with the inward purity of the 
 heart. They thought that the one could promote 
 
328 MATT. XV. 120. 
 
 the other, or be a substitute for the other. So that 
 the Lord was obliged to teach them, that what man 
 will be called to account for, is the thoughts and 
 intentions of his heart : which is, really, the man, 
 the moral, spiritual being. Pilate washed his hands 
 before the multitude, requiring them to attest that 
 he was " innocent of the blood of the just person " 
 whom he allowed them to crucify. 4 But the real 
 stain was in his heart, when he sacrificed Conscience, 
 duty, and justice, to his supposed interests in the 
 world, lest he should be accused of not being 
 " Caesar's friend." 
 
 " Judas, which had betrayed Jesus, when he saw 
 that he was condemned, repented himself, and 
 brought again the thirty pieces of silver to the chief 
 priests arid elders, saying, I have sinned, in that I 
 have betrayed the innocent blood. And he cast 
 down the pieces of silver in the temple, and de- 
 parted." 5 '* And the chief priests took the silver 
 pieces, and said, It is not lawful to put them in 
 the treasury, because it is the price of blood." 
 
 But it was not the thirty pieces of silver which 
 defiled Judas, or would have defiled the Pharisees, 
 if they had put them in the treasury. Judas was 
 defiled by the covetous heart out of which thefts pro- 
 ceed, and which sought every opportunity of gain : 
 and it was rancorous malice, and deep-rooted pre- 
 judice, which defiled the Pharisees, when they per- 
 secuted him who told them that their deeds were 
 evil. 
 
 The defilement, therefore, is at the source; at 
 the seat of malice, and envy, and hatred, and co- 
 4 Ch. xxvii. 24. a Jb. 5. 
 
MATT. XV. 120. 329 
 
 vetousness, and adultery, and blasphemy. The 
 heart is the fountain which sends forth the polluted 
 stream. Not because God made it thus : but be- 
 cause Adam corrupted it. From the sinful parent 
 the sinful offspring is derived. " That which is born 
 of the flesh is flesh :" is " very far gone from origi- 
 nal righteousness," 6 and requires to be renewed after 
 the image which has been defaced, in which it was 
 at first created. 
 
 To effect that renewal, Christ came into the 
 world : and he does effect it, in all who " receive 
 him." The Spirit of God "dwells in them," "leads" 
 them, " guides them into all truth." They have still 
 a heart from which those evils would proceed which 
 defile a man : the corruption of nature remains even 
 in them that are regenerate. But they " mortify 
 the deeds of the body, through the Spirit ;" they 
 keep down the risings of envy, and pride, and jea- 
 lousy ; they " set their affections on things above ;" 
 they cultivate those better principles, and they show 
 the fruits of those better principles, by which it is 
 seen that " if any man is in Christ Jesus, he is a 
 new creature ;" u old things are passed away;" that 
 is, things that are natural to his heart, and would 
 be allowed in his practice, if he were left to himself 
 are exchanged for higher desires and heavenly views. 
 And thus they are gradually prepared to leave a 
 state of being, in which, after all, so much remains 
 that is polluted, vile, and unsatisfactory: and to 
 begin a glorified state of " spirit, and soul, and body," 
 into which "nothing shall enter that defileth, or 
 worketh abomination." 
 
 6 Art. x. 
 
330 MATT. XV. 2128. 
 
 All this depends upon the heart : out of it " are 
 the issues of life." But the state of the heart can 
 only be known by what proceeds out of it : by the 
 words which it prompts, by the thoughts which it 
 suggests, by the practice which it influences. These 
 are the sure tokens of what is within ; and by these 
 it will be determined at last, who are justified, and 
 who are condemned. By these therefore we must 
 " examine ourselves, whether we be in the faith, and 
 prove our own selves." As was well understood by 
 David, when he prayed, " Search me, O God, and 
 know my heart : try me, and examine my thoughts ; 
 and see if there be any wicked way in me, and lead 
 me in the way everlasting." 7 
 
 LECTURE LXX. 
 
 THE SUCCESSFUL FAITH OF THE CANAANITISH 
 WOMAN. 
 
 MATT. xv. 2128. 
 
 21. Then Jesus went thence, and departed into the coasts 
 of Tyre and Sidon. 
 
 22. And, behold, a woman of Canaan came out of the 
 same coasts, and cried unto him, saying, Have mercy on me, 
 O Lord, thou Son of David : my daughter is grievously 
 vexed with a devil. 1 
 
 23. But he answered her not a word. And his disciples 
 came and besought him, saying, Send her away ; for she 
 crieth after us. 
 
 ? Psalm cxxxix. 23, 24. 
 
 1 St. Mark says the woman was a Greek, or a Syrophoenician, 
 by nation : i. e. she was a Gentile. 
 
MATT. XV. 2128. 331 
 
 24. But he answered and said, I am not sent but unto the 
 lost sheep of the house of Israel? 
 
 25. Then came she and worshipped him, saying, Lord, 
 help me. 
 
 26. But he answered and said, It is not meet to take the 
 children's bread, and to cast it to dogs. 
 
 27. And she said, Truth, Lord : yet the dogs eat of the 
 crumbs which fall from their master s table. 
 
 28. Then Jesus answered and said unto her, O, woman, 
 great is thy faith, be it unto thee even as thou wilt. And 
 her daughter was made whole from that very hour. 
 
 At first sight this miracle seems to differ from 
 most others. Commonly Jesus granted his mercy 
 almost before he was entreated : as soon as he saw 
 the multitude, he took pity on them, and healed 
 their diseases. But this miracle seems an exception. 
 The woman comes, entreating that her daughter may 
 be restored. Instead of immediately receiving what 
 she desired, she is at first repulsed; repulsed in words 
 which look like harshness. / am not sent but to the 
 lost sheep of the house of Israel. It is not meet to 
 take the children's bread, and to cast it to dogs. At 
 last, however, we perceive the reason of this unusual 
 delay. O woman, great is thy faith: be it unto 
 thee according as thou wilt. It was to try her faith ; 
 to exhibit her faith; and to show the reward of 
 
 * It was part of the design of God, that the offer of salvation 
 should be first made to the Jews, his chosen people. So our 
 Lord commanded his twelve disciples, not to " go into the way 
 of the Gentiles, and into any city of the Samaritans ; but to go 
 rather to the lost sheep of the house of Israel." Matt. x. 5. And 
 Paul and Barnabas told their countrymen, " It was necessary that 
 the word of God should first have been spoken unto you." Acts 
 xiii. 46. 
 
332 MATT. XV. 2128. 
 
 faith. For his own satisfaction it could not be ne- 
 cessary to prove her faith. " He knew what was in 
 man:" and foresaw the event of the trial. The case 
 resembles that of Abraham, when " God tempted " 
 him, and commanded him to sacrifice Isaac, his only 
 son. 3 The obedience of Abraham, like the obedience 
 or disobedience of every living man, was foreknown 
 to God. But nothing could have exhibited that 
 faith to us except his really issuing the command 
 and Abraham's actually complying with it. Jesus 
 also, in the present instance, might have granted this 
 woman's request at once. But then neither his dis- 
 ciples at the time, nor they who have since believed 
 through their word, would have seen the importance 
 and the reward of conduct such as hers. The ex- 
 ample of this woman is set forth as a specimen of 
 approved and successful faith, wherever the gospel is 
 made known. 
 
 The answer was given to her, O woman, great 
 is thy faith : be it unto thee even as thou wilt. 
 This is, then, exactly the 'answer which we desire. 
 Be it unto thee even as thou wilt. That we may 
 receive the answer, we must possess the qualifica- 
 tion. Great is thy faith. It was this faith which 
 obtained mercy. If we desire the mercy, we must 
 show the faith. 
 
 Her faith is marked by two particular character- 
 istics : HUMILITY and PERSEVERANCE. 
 
 First consider her HUMILITY. She hears the 
 answer, It is not meet to take the children's bread, 
 and to cast it to dogs. The " adoption, and the cove- 
 nant, and the promises, pertain " 4 to the Israelites : 
 3 Gen. xxii. 1. 4 Rom. ix. 4. 
 
MATT. XV. 2128. 333 
 
 you " sinners of the Gentiles," are " aliens from the 
 commonwealth of Israel, and strangers to the cove- 
 nant of promise." 5 A spirit like that of the Phari- 
 sees would have been offended at this saying : and 
 even a less arrogant spirit might have asked, Is this 
 he who is " meek and lowly of heart," who offers rest 
 to all the " heavy laden ?" This woman, however, 
 answered not again, except in the gentlest terms of 
 meekness and submission. Truth, Lord. I feel 
 that I have no claim : that I am " less than the 
 least of all thy mercies :" but in thee all fulness 
 dwells : thou canst bless all, even us " that are afar 
 off," and yet leave none unsatisfied of those that are 
 " nigh." 
 
 Let the same meek and humble spirit be found 
 in every Christian heart. It was the spirit of the 
 accepted publican ; it was the spirit of the penitent 
 on the cross ; it was the spirit of St. Paul, who 
 owned himself " the least of all the apostles, who 
 was not meet to be called an apostle;" it will be 
 felt by all, who rightly understand the truth, that 
 " not according to works of righteousness which we 
 have done, but according to the mercy of God he 
 saved us." 6 
 
 Together with her humility, her PERSEVERANCE is 
 also to be observed. She had been enabled by the 
 providence of God to learn that a Deliverer was to 
 come into the world, and that Jesus was that 
 Deliverer. She addressed him, O Lord, thou Son of 
 David; the known title which described him as 
 Lord, to be God ; as Son, to be man ; as the Son of 
 David, to be the Messiah who " should come." Such 
 s Eph. ii. 12. 6 Tit. iii. 5. 
 
334 MATT. XV. 2128. 
 
 must be the basis of all real and persevering faith : 
 " Truly this man was the Son of God." 
 
 But the Deliverer is silent : answer eth not a word. 
 Still she crieth after him. His disciples intercede? 
 that she may enjoy the mercy so bountifully bestowed 
 on others. Still unsuccessful, she approached nearer, 
 and worshipped him, saying, Lord, help me ! Once 
 more repulsed, she perseveres, and her suit is 
 obtained. 
 
 So there may be many things which it may be 
 proper for a Christian to ask, but which our Lord 
 may not at first see fit to grant. He may choose to 
 " humble " him, " and prove him, and know what is 
 in his heart," 7 before he permits him to rest from 
 the assaults of Satan, from " the motions of sin which 
 are in his members :" or before he fills him with 
 that " joy and peace in believing," which is certainly 
 not possessed in an equal degree by all who are, ne- 
 vertheless, equally reconciled to God, and beheld by 
 him with favour. 
 
 Instead of complaining, as if this contradicted the 
 assurance, that " every one that asketh, receiveth ;" 
 let the Christian imitate the importunity of this 
 Canaanitish woman, " continue instant in prayer," 
 and " ask in faith, nothing wavering." Let him not 
 " cast away his confidence, which hath great recom- 
 pense of reward. For yet a little while, and he 
 that shall come will come, and will not tarry." 8 
 
 7 Deut. viii. 2. 8 Heb. x. 3537. 
 
MATT. XV. 2939. 335 
 
 LECTURE LXXI. 
 
 A MULTITUDE SUPPLIED WITH FOOD. 
 
 MATT. xv. 2939. 
 
 29. And Jesus departed from thence, and came nigh unto 
 the sea of Galilee ; and went up into a mountain, and sat 
 down there. 
 
 30. And great multitudes came unto him, having with 
 them those that were lame, blind, dumb, maimed, and many 
 others, and cast them down at Jesus' feet ; and he healed 
 them : 
 
 31. Insomuch that the multitude wondered, when they saw 
 the dumb to speak, the maimed to be whole, the lame to walk, 
 and the blind to see : and they glorified the God of Israel. 
 
 32. Then Jesus called his disciples unto him, and said, 
 I have compassion on the multitude, because they continue 
 with me now three days, and have nothing to eat : and I 
 will not send them away fasting, lest they faint in the 
 
 The Lord's purpose, when for us men and for our 
 salvation he came down from heaven, was not the 
 relief of the perishable body, but of the immortal 
 soul. He did not come to annul the original sentence 
 which Adam's sin had brought upon the world ; 
 when the offended Creator said, " Cursed is the 
 ground for thy sake ; in sorrow shalt thou eat of it 
 all the days of thy life ; in the sweat of thy face 
 shalt thou eat bread, till thou return unto the 
 
 10 
 
336 MATT. XV. 2939. 
 
 ground." * Man, even Christian man, has the same 
 wants, and the same need of labour to supply them, 
 as heathen man. 
 
 It does not often happen that these wants are for- 
 gotten, whatever else is left neglected. Commonly 
 there was reason to reprove those who thought of 
 nothing else : like those to whom the Lord said, 
 " Ye seek me, not because ye saw the miracles," and 
 therefore were persuaded that I " have the words of 
 eternal life : but because ye did eat of the loaves, 
 and were filled." 2 "Labour not for the meat which 
 perisheth, but for that meat which endureth unto 
 everlasting life, which the Son of man shall give unto 
 you." " For what shall it profit a man, if he shall 
 gain the whole world and lose his own soul ? " 
 
 This was the language which the Lord saw most 
 frequent occasion to use. And so it would be if he 
 were to return to this world again. He would not 
 find many who had neglected their temporal wants 
 for their soul's sake ; or even forgetting this world 
 in order to prepare for that which is to come. The 
 fault is all the other way. Some plead the cares of 
 a family, which leave them no time for the duties of 
 religion. Others have a business which demands 
 their attention, even though it be the Lord's day : 
 that precious portion of life which God has especially 
 set apart, and devoted to the " one thing needful '' 
 for man. The parable is too truly realised, which 
 describes this : " He that received seed among the 
 thorns is he that heareth the word ; and the cares of 
 this world, and the deceitfulness of riches choke the 
 word, and he becometh unfruitful." 3 In comparison 
 
 1 Gen. iii. 19. 2 John vi. 26. 3 Ch. xiii. 22. 
 
MATT. XV. 2939. 337 
 
 of those who are " careful and troubled about many 
 things " which " perish in the using," how few choose 
 the good part which Mary took, who " sat at the 
 feet of Jesus, and heard his word !" 4 
 
 Here, however, was an unusual case. The multi- 
 tude had been so attracted by our Lord's discourses 
 as to continue with him now three days, and have 
 nothing to eat : whatever they brought with them, 
 was expended. They were astonished at his doc- 
 trines : for " he taught them as one having autho- 
 rity ; not as the scribes " who had been used to teach 
 them, " making the word of God of none effect 
 through their traditions," and affording no nourish- 
 ment to the soul. 
 
 So Jesus called his disciples, and said, I have com- 
 passion on the multitude. Not the same compassion 
 which he expressed towards the Jewish people, 
 because they " fainted, and were scattered abroad, as 
 sheep without a shepherd." 5 Not the same compas- 
 sion which he felt towards Jerusalem, when, as he 
 drew near to the city, he wept over it, and said, " 
 Jerusalem, Jerusalem, If thou hadst known, even 
 thou, at least in this thy day, the things which belong 
 unto thy peace ! But now they are hid from thine 
 eyes." 6 These were words of far deeper compas- 
 sion, which related to the souls of men, and reached 
 into eternity. 
 
 Still he had compassion on the multitude, and was 
 not insensible to the demands of the body. He 
 knew that it has demands, for he himself was in the 
 body. He himself had been wearied ; he himself 
 
 4 See Luke x. 39. * Matt. ix. 36. 
 
 6 Luke xix. 41. 
 
 Z 
 
338 MATT. XV. 2939. 
 
 had been hungered : he could be touched with our 
 infirmities, for he bore them in his own person ; and 
 " in that he himself hath suffered, being tempted, he 
 knoweth how to succour them that are tempted." 7 
 
 His disciples had seen many proofs of his divine 
 power, still, on this occasion they did not foresee his 
 purpose. 
 
 33. And his disciples say unto him, Whence should we 
 have so much bread in the wilderness, as to Jill so great a 
 multitude ? 
 
 34. And Jesus saith unto them, How many loaves have 
 ye ? And they said, Seven, and a few little fishes. 
 
 35. And he commanded the multitude to sit down on the 
 ground. 
 
 36. And he took the seven loaves and the fishes, and gave 
 thanks, and brake them, and gave to his disciples, and the 
 disciples to the multitude. 
 
 37. And they did all eat, and were filled: and they took 
 up of the broken meat that was left seven baskets full. 
 
 38. And they that did eat were four thousand men, 
 beside women and children. 
 
 39. And he sent away the multitude, and took ship, and 
 came into the coasts of Mag data. 
 
 Among the many lessons taught us in the account 
 of this miracle, let us take to heart the proof it affords 
 both of the power and mercy of our blessed Lord. 
 " Of his fulness," says St. John, " all we receive." 8 
 And so St. Paul : " It hath pleased the Father that 
 in him all fulness shall dwell," 9 to supply the wants 
 of those who need : to supply that which without 
 him they cannot have, that new heart and right spirit 
 which is to make them meet for the heavenly m- 
 
 7 Heb. ii. 18. 8 John i. 16. 9 ~Col. i. 19. 
 
MATT. XVI. 1 12. 339 
 
 heritance prepared for them. And we may feel 
 assured by this example, that he who refused to let 
 the multitude depart fasting lest they should faint on 
 their return ; will not send away empty any one soul 
 that desires to receive of his fulness. He will give 
 him " grace for grace ;" will confirm his strength, 
 and repair his weakness, and accomplish in the end 
 his consoling promise, " Blessed are they which do 
 hunger and thirst after righteousness ; for they shall 
 be filled." ' 
 
 LECTURE LXXII. 
 
 LEAVEN OF THE PHARISEES. 
 
 MATT. xvi. 1 12. 
 
 1. The Pharisees also with the Sadducees came, and 
 tempting desired him that he would show them a sign 
 
 from heaven. 
 
 2. He answered and said unto them, Wlien it is even- 
 ing r , ye say, It will be fair weather : for the sky is red. 
 
 3. And in the morning, It will befoul weather to day : 
 for the sky is red and lowring. O ye hypocrites, ye can 
 discern the face of the sky ; but can ye not discern the 
 signs of the times ? 
 
 4. A wicked and adulterous generation seeketh after a 
 sign ; and there shall no sign be given unto it, but the 
 sign of the prophet Jonas. And he left them, and de- 
 parted. 
 
 \ Matt. v. G. 
 
 z 2 
 
340 MATT. XVI. 112. 
 
 There had been no want of signs, that they " might 
 see and believe." 1 What was needed, was an eye 
 to see and an ear to hear. There had been suffi- 
 cient signs of the times already, if they could discern 
 them. There were such signs as had been pointed 
 out to John's disciples. 2 " The blind receive their 
 sight, and the lame walk, the lepers are cleansed, 
 and the deaf hear, the dead are raised up, and the 
 poor have the gospel preached unto them/' If they 
 were as wise in spiritual things as they were in tem- 
 poral : if they could discern what was passing before 
 their eyes as clearly as they discerned the face of the 
 sky, they would perceive that these signs fulfilled 
 the words of prophecy, and proved that Jesus was 
 the Christ. But what claim had they to a special sign 
 trom heaven, when they came not for the purpose of 
 discovering truth, or learning the will of God, but 
 came tempting him? Therefore he repeats what he had 
 before said: there shall be no sign given unto thisgener- 
 atlon,except the sign of the prophet Jonas. z Whentheir 
 malice had wrought its full purpose ; when they had 
 crucified and slain the Son of man, and nothing more 
 remained that " the Scriptures might be fulfilled," 
 then he would issue forth from his tomb of stone as 
 Jonah had issued from his living grave, arid show 
 what was foretold in that singular passage of their 
 history. If they believed not the testimony of his 
 life and ministry, they might find their unbelief con- 
 demned when he rose from the dead. 
 
 So he left them, and departed. A sad presage of 
 their helpless state, when he left them, who alone 
 could have recovered them. 
 
 1 See John vi. 30. 2 Ch. xi. 5. 3 See xii. 39. 
 
MATT. XVI. 112. 341 
 
 It was a fit occasion to warn his disciples against 
 such characters as these. 
 
 5. And when his disciples were come to the other side, 
 they had forgotten to take bread. 
 
 6. Then Jesus said unto them, Take heed, and beware 
 of the leaven of the Pharisees and of the Sadducees. 
 
 7. And they reasoned among themselves, saying, It is 
 because we have taken no bread* 
 
 8. Which when Jesus perceived, he said unto them, O ye 
 of little faith, why reason ye among yourselves, because ye 
 have brought no bread? 
 
 9. Do ye not yet understand, neither remember the five 
 loaves of the Jive thousand, and how many baskets ye took 
 up? 5 
 
 10. Neither the seven loaves of the four thousand, and 
 how many baskets ye took up? 6 
 
 11. How is it that ye do not understand that I spake it 
 not to you concerning bread, that ye should beware of the 
 leaven of the Pharisees and of the Sadducees ? 
 
 12. Tlien understood they how that he bade them not be* 
 ware of the leaven of bread, but of the doctrine of the Pha- 
 risees and of the Sadducees. 
 
 Whether the bread shall be useful or unwhole- 
 some, depends on the quality of the leaven which is 
 mixed up with it. So the character of man depends 
 upon the principles which govern him. And false 
 principles corrupt the heart, as completely as bad 
 leaven spoils the meal into which it enters. There- 
 fore was there reason to beware of the doctrine of the 
 
 4 The apostles did not penetrate beyond the literal interpreta- 
 tion, and the word leaven reminded them of their want of bread. 
 A similar error is related in John iv. 32. Jesus had said, " I have 
 meat to eat, which ye know not of." " Therefore said the dis- 
 ciples one to another, Hath any man brought him aught to eat." 
 5 Ch. xiv. 17, &c. 6 Ch. xv. 3438. 
 
MATT. XVI. 112. 
 
 Pharisees. For their religion was without that which 
 alone gives value to religion. It wanted honesty, 
 sincerity, reality. It had themselves in view and 
 not God. All their works they did " to be seen of 
 men." They assumed the appearance of fasting, that 
 men might reckon them devout : " For a pretence 
 they made long prayers:" they " gave alms" that 
 they might be praised for their good deeds. 7 So that 
 we read elsewhere, " Beware of the leaven of the 
 Pharisees, which is hypocrisy." 8 
 
 What was not hypocrisy, was formality ; outward 
 decency, not inward purity. They had just before 
 complained, that the disciples of Jesus " ate with 
 unwashen hands." 9 They accused him, that he pro- 
 faned the Sabbath ; or that he sat down to meat with 
 publicans and sinners. 1 They murmured against 
 those things as crimes ; but it did not affect their 
 conscience to neglect " the weightier matters of the 
 law," justice and charity. It was no justice to " con- 
 demn the guiltless," it was no charity to be indig- 
 nant " because a man was made whole on the Sab- 
 bath day, or because the ungodly and the sinner had 
 the means of learning the ways of righteousness. 
 And yet their own prophet had taught them, " What 
 doth the Lord require of thee, O man, but to do 
 justly, to love mercy, and to walk humbly with thy 
 God ?" 2 
 
 As to the Sadducees : unlike in other respects, 
 they joined with the Pharisees in this, that they 
 opposed Jesus, and were now of the party who came 
 
 1 Ch. xxiii. 5 ; vi. 16, &c. 8 Luke xii. 1. 
 
 9 Ch. xv. 20. ' Ch. xii. 1, &c. Mark ii. 16, &c. 
 
 * Micah vi. 8. 
 
MATT. XVI. 112. 343 
 
 tempting him. There could be no real religion in a 
 class of men who " denied that there was any resur- 
 rection." 3 What they practised, therefore, must 
 have been in compliance with national custom, no 
 effect of the conviction of the heart. 
 
 Now the leaven of hypocrisy, formality, unbelief, 
 is a leaven which must corrupt whatever is infected 
 by it. The hypocrite, in fact, seeks for no return 
 from God. His only concern is the good opinion of 
 men. As our Lord said concerning such, " They 
 have their reward." 4 
 
 Then, if hypocrisy proceeds from a corrupt heart, 
 formality does not amend one. Services in which 
 the heart has no share, which are merely stated cere- 
 monies, cannot influence the heart, and therefore 
 can have none of the effect which it is the purpose 
 of religious services to produce. 
 
 Unbelief, like that of the Sadducees, eats like a 
 canker into the heart, and destroys all religious feel- 
 ing. " Without faith it is impossible to please God: 
 for he that cometh to God, must believe that he is, 
 and that he is a rewarder of them that diligently 
 seek him." 5 
 
 Yet these are evils which are not peculiar to the 
 Jews, or confined to one age or country. Who can 
 say, I am pure from the sin of hypocrisy ? I have 
 never cared for the praise of man, more than the 
 praise of God ? Who can say that his prayers have 
 never been " vain repetitions ?" Who has always 
 " asked in faith," nothing doubting : not tossed to 
 and fro like a wave of the sea, between belief and 
 
 3 Ch. xxii. 23. 4 Ch. vi. 2. 5 Heb. xi. 6. 
 
344 MATT. XVI. 1330. 
 
 unbelief? Who has not reason to pray that the im- 
 perfection of his best services may be pardoned, and 
 the iniquity of his holy things forgiven ? 
 
 LECTURE LXXIII. 
 
 TETER'8 CONFESSION OF JESUS AS THE SON OF GOD. 
 MATT. xvi. 1320. 
 
 13. When Jesus came into the coasts of C&sarea Phi- 
 lippi, he asked his disciples paying, Whom do men say that 
 I the Son of man, am ? 
 
 1 4. And they said, Some say that thou art John the Bap- 
 tist : some, Ellas ; and others, Jeremias, or one of the pro- 
 phets. 
 
 15. He saith unto them, But whom say ye that I am ? 
 
 16. And Simon Peter answered and said, Thou art the 
 Christ, the Son of the living God. 
 
 17. And Jesus answered and said unto him, Blessed art 
 thou, Simon Bar-jona: for Jlesh and blood hath not re- 
 vealed it unto thee, but my Father which is in heaven. 
 
 Many mistaken notions, we see, prevailed con- 
 cerning our Lord : and Peter might have been de- 
 ceived by them, as well as others. But he had been 
 preserved from such errors ; and had been enabled 
 to see that Jesus bore all the characters of the true 
 Messiah. When others who beheld his miracles, 
 instead of being convinced by them, uttered blasphe- 
 mies, and ascribed them to Beelzebub, Peter was not 
 thus perverted, knowing well, that as the fruit was 
 
 5 
 
MATT. XVI. 1320. 345 
 
 good, the tree must be good that bore it : "a cor- 
 rupt tree cannot bring forth good fruit," neither 
 could "the evil one " perform works of mercy. 
 When others were offended at the doctrines which 
 they heard, and murmured, " This is a hard saying, 
 who can hear it ?" Peter openly confessed and de- 
 clared, " Thou hast the words of eternal life." ' 
 
 This was the right heart, the proper disposition ; 
 not cavilling, and contending, but " receiving the 
 word with meekness." And we are here assured 
 that such a disposition is derived from the Spirit 
 of God. Flesh and blood hath not revealed it unto 
 thee, but my Father which is in heaven. Now we are 
 not told that God revealed the truth to Peter, as he 
 afterwards did to the apostle Paul, by a special 
 vision or declaration, or in any other way than he 
 had manifested it to the rest of the people who had 
 seen Christ's miracles and heard his word. But 
 Peter had received the truth with readiness of heart 
 and will, when others had disputed and denied it. 
 And this willing and faithful heart is the gift of the 
 Spirit. " The natural man receiveth not the things 
 of the Spirit of God : for they are foolishness unto 
 him ; neither can he know them, because they are 
 spiritually discerned." 2 Those who " receive " Christ, 
 and " believe in his name," are " born, not of blood, 
 nor of the will of the flesh, nor of the will of man, 
 but of God." 3 
 
 Therefore when Peter made that clear confession, 
 Thou art the Christ, the Son of the living God, it was 
 manifest that this was God's doing : that the Spirit had 
 
 1 John vi. 68. 2 1 Cor. ii. 14. 3 John i. 13. 
 
346 MATT. XVI. 1320. 
 
 wrought this conviction ; had taken away the " evil 
 heart of unbelief," and given the tender heart of hu- 
 mility and faith. Flesh and blood hath not revealed 
 it unto thee. Flesh and blood could not have taught 
 thee this lesson ; for no man can implant faith in 
 another: flesh and blood would have taught thee a 
 different lesson ; would have led thee to doubt and 
 dispute, or would have made thee shrink from this 
 avowal. My father which is in heaven has taught 
 thee to submit and believe ; and, therefore, blessed 
 art thou. Thy faith shall save thee. 
 
 The fact is clear, both from Scripture and from 
 experience, that no man can rightly believe Jesus 
 to be the Christ, the Son of the living God, but 
 through the influence of the Spirit. What, there- 
 fore, is our part ? What, but pray to Him from whom 
 the Spirit proceeds, that he may give and preserve 
 to us the same heart and faith which he gave to his 
 apostle, and which entitled him to be called blessed. 
 And never let us suppose that we can pray for this 
 faith in vain. It would be impious to think this. 
 For it would be judging worse of God, than of an 
 earthly parent. Our Lord has himself taught us so ; 
 " Shall ye, being evil, give good gifts to your chil- 
 dren, and shall not your heavenly Father give his 
 Holy Spirit to them that ask him ?" 4 On the con 
 trary, as there is no desire that ought to be so strongly 
 felt, so is there no prayer which will be answered 
 more graciously than this, that a deeper sense may 
 be granted of what we owe to Christ Jesus : that 
 " the God of our Lord Jesus Christ, the Father of 
 
 4 Lukexi. 13. 
 
MATT. XVI. 1320. 347 
 
 glory, may give the Spirit of wisdom and revelation 
 in the' knowledge of him : the eyes of our under- 
 standing being enlightened, that we may know what 
 is the hope of his calling, and what the riches of the 
 glory of his inheritance in the saints, and what is the 
 exceeding greatness of his power to them that be- 
 lieve." 5 
 
 The avowal of Peter is rewarded by a gracious 
 assurance to himself, and to those of like faith with 
 him, in every age. 
 
 18. And I say also unto thee, That thou art Peter, and 
 upon this rock I will build my church ; and the gates of 
 hell shall not prevail against it. 
 
 As much as to say, Thou art Peter, " which is by 
 interpretation a stone." But the truth which has 
 been revealed to thee, and which thou hast so plainly 
 declared, is more than a stone ; it is a rock, on which I 
 will build my church : my church shall be founded 
 on the confession that I am the Christ, the Son of 
 the living God. 6 Against the church built on this 
 faith, the gates of hell shall not prevail. Death, and 
 Satan the author of death, shall lose their power 
 
 5 Eph. i. 17. 
 
 6 It has always been a disputed question, which is to be con- 
 sidered as the rock : the individual Peter, or the confession which 
 he made ? Augustin, whilst expounding after the first interpre- 
 tation, does not reject the other, I adopt the latter, chiefly led 
 by Chrysostom, whose words are : CTTI ravry ry Trerpa ?7KoSo//,oi(r<o 
 /xov Tf)v KK\rj<nav. TOUT' ecm, ry Trio-ret, TYJS o/xoAo^cas. The sen- 
 tence suffers greatly in a translation, because the difference be- 
 tween TreT/aos, a stone, and 7TTpa, a rock, cannot be preserved. 
 
348 MATT. XVI. 1320. 
 
 over those who belong to it : for " whosoever liveth 
 and believeth in me, shall never die." 7 
 
 Still more ; in the establishing this church thou 
 shalt thyself have a special share. 
 
 19. And I will give unto thee the keys of the kingdom 
 of heaven : and whatsoever thou shalt bind on earth shall 
 be bound in heaven : and whatsoever thou shalt loose on 
 earth shall be loosed in heaven. 
 
 Thus signally was the faith of Peter rewarded. 
 Of the church, built upon the foundation of the 
 truth which he had confessed, he should be himself 
 a pillar : as, indeed, soon after he became. On the 
 day of Pentecost, when " there were added to the 
 church three thousand souls," he exercised the au- 
 thority now given him. 8 On that occasion, he used 
 (as it were) the keys of the kingdom of heaven : 9 he 
 declared how God hath given to us eternal life, and 
 this life is in his Son ; so that " he that hath the 
 Son hath life, and he that hath not the Son, hath 
 not life." 1 Whoever shows in what way the gate 
 may be opened, and to whom, may be said to have 
 possession of the keys. And further, whatsoever he 
 bound on earth, should be bound in heaven ; and what- 
 soever he loosed on earth, should be loosed in heaven. 
 He loosed from the chain by which Satan had held 
 them captive, those who "repented " at his word, 
 
 7 The phrase, TnAai aSov, bears this sense in the Septuagint. 
 As Isa. xxxviii. 10. I shall go to the gates of the grave. 
 
 8 See Acts ii. 38 41. 
 
 9 Clavem imbuit, hanselled the key, as Ambrose says. In Isa. 
 xxii. 22, the same metaphor is used. Bloomfield. 
 
 1 John v. 11. 
 
MATT. XVI. 13 20. 349 
 
 and " were baptized in the name of the Lord Jesus 
 Christ for the remission of sins :" 2 whilst they who 
 believed not, continued bound : remained in their 
 sins ; and " the wrath of God abode on them." 3 
 
 Thus remarkably was Peter honoured in return 
 for his good confession. To that, and not to the 
 individual man, was the honour shown: to that which 
 may equally belong to every one that hears the 
 sound of the Gospel, the clear understanding and 
 acknowledgment of Jesus as the Christ, the Son of 
 the living God. Others cannot have the distinction 
 which was Peter's own, the being the pillar of the 
 rising church. But of every sincere believer it may 
 be said, that flesh and blood hath not revealed the 
 truth to him, but the Father which is in heaven. For 
 " no man can say that Jesus is the Christ, but by the 
 Holy Ghost." * And '" whosoever belie veth that 
 Jesus is the Christ, is born of God." 5 
 
 20. Then charged he his disciples that they should tell 
 no man that he was Jesus the Christ. 
 
 2 Acts ii. 39. 3 John iii. 36. 
 
 4 1 Cor. xii. 3. 5 1 John v. 1. 
 
350 MATT.XVI. 2128. 
 
 LECTURE LXXIV. 
 
 PETER REBUKED. NECESSITY OF SELF-DENIAL. 
 MATT. xvi. 2128. 
 
 21. From that time forth began Jesus io shew unto his 
 disciples, lioiv that lie must go unto Jerusalem, and suffer 
 many things of the elders and chief priests, and scribes, 
 and be killed, and be raised again the third day. 
 
 22. Then Peter took him, and began to rebuke him, say- 
 ing, Be it far from thee, Lord; this shall not be unto thee. 
 
 23. But he turned, and said unto Peter, Get thee behind 
 me, Satan : thou art an offence unto me : for thou savourest 
 not the things that be of God, but those that be of men. 
 
 We may observe, that our Lord uses the same 
 words here to his beloved disciple Peter, which he 
 employed towards Satan himself in his temptation in 
 the wilderness : Get thee behind me, Satan : and thus 
 intimates in what light even the nearest friends are 
 to be viewed, when they stand between us and duty. 
 The things which Peter would have recommended, 
 were, in the opinion of man, more suitable to the 
 character of the Messiah. To the taste and feelings 
 of man, too, they must needs be more agreeable than 
 what it was ordained that Christ should suffer. But 
 this was the judgment of the flesh, not of the Spirit. 
 And the great business of religion is to bring our 
 own judgment and inclination and preference to con- 
 form to the will and wisdom of God. This is the 
 
MATT. XVI. 21 28. 851 
 
 proof of the Spirit of God dwelling in us. " They 
 that are after the flesh do mind the things of the 
 flesh:" 1 they savour the things that be of men. "But 
 they that are after the Spirit the things of the Spirit:" 
 they savour the things of God. 
 
 24. Then said Jesus unto his disciples, If any man will 
 come after me, let him deny himself, and take up his cross> 
 and follow me. 
 
 25. For whosoever will save his life shall lose it : and 
 ivhosoever will lose his life for my sake, shall find it. 
 
 26. For what is a man profited, if he shall gain the whole 
 world, and lose his own soul ? or what shall a man give in 
 exchange for his soul ? 
 
 27. For the Son of man shall come in the glory of his 
 Father, with his angels ; and then he shall reward every 
 man according to his works. 
 
 28. Verily I say unto you, There be some standing here, 
 which shall not taste of death, till they see the Son of man 
 coming in his kingdom? 
 
 A very important declaration is here made, If any 
 man will come after me, let him deny himself, and 
 take up his cross, and follow me. And it is neces- 
 sary to inquire, how far this warning is applicable to 
 Christians generally. For, without doubt, the apos- 
 tles and early disciples were called to deny themselves, 
 that is, to give up and renounce all earthly things, 
 in a manner which can only belong to times of per- 
 secution. 
 
 Yet does the phrase, in different degrees, apply to 
 all persons and all times. The Christian faith is 
 essentially a religion of self-denial. 
 
 1 Rom. viii. 5. 
 
 2 By this phrase, the coming of the Son of man, the destruc- 
 tion of Jerusalem is often expressed, which John, if not others of 
 the apostles, then standing here, lived to witness. 
 
352 MATT. XVI. 212$. 
 
 1. It is so, first, because every Christian renounces 
 all self-righteousness, all confidence in himself, or in 
 anything he has done or can do, and looks upon his 
 salvation as the work of his Redeemer. He pur- 
 poses to be, and in the main he is, obedient, and 
 just, and holy. But he considers his obedience, his 
 integrity, his holiness, not as grounds, but as 
 evidences of pardon and acceptance. And this is 
 self-denial : self-denial, to some minds, of most diffi- 
 cult attainment. Probably it was so to St. Paul, 
 who says, " What things were gain to me," 3 what I 
 once valued and relied on, " those I counted loss 
 for Christ." " I was alive, without the law, once : 
 but when the commandment came, sin revived, and 
 I died." 4 
 
 2. Secondly, every Christian is called to self- 
 denial, in renouncing his own will, and submitting 
 it to the will of his heavenly Father. If man had 
 remained innocent, if Satan had not prevailed, God 
 and man, like the Father and the Son, would have 
 had but one will. But being now perverted and 
 corrupted by sin, our wills incline towards the evil 
 which they ought to hate, and turn away from the 
 good which they ought to choose : and at last, are 
 only brought with difficulty to acquiesce in what 
 God sees best, provides for us, or allots to us. Self- 
 love, self-indulgence, self-preference, prevail. We 
 pursue our own inclination, not God's honour : we 
 neither love what delights him, nor hate what dis- 
 pleases him. 
 
 The gospel is intended to bring us back to a state 
 of agreement with God ; and to lead us to inquire, 
 3 Phil. iii. 7. 4 Rom. vii. 9. 
 
MATT. XVI. 2128. 353 
 
 not what may gratify our own feelings and wishes, 
 but what God will admit and approve. A preference 
 we must have, as reasonable creatures : but that pre- 
 ference must give way to the commands and decrees 
 of God. Our blessed Lord expressed a preference 
 when he said, " Father, if thou be willing, remove 
 this cup from me." But he left us the example of 
 the truest self-denial, when he added, " nevertheless, 
 not my will, but thine be done." 
 
 3. A third branch of a Christian's self-denial is, 
 that renouncing all ungodliness and worldly lusts, 
 renouncing the desires of the flesh and of the mind, 
 he strives to " perfect holiness in the fear of the 
 Lord." That this is no easy sacrifice, is too plain : 
 plain from the self-indulgent habits which too many 
 allow themselves ; plain from the endeavours which 
 have been made in all ages, to reconcile faith in 
 Christ with the indulgence of some favourite and 
 besetting sin : which led St. Paul to say, after con- 
 demning such iniquities as if he foresaw the arts 
 of evil teachers, and the readiness of the heart to be 
 corrupted " Let no man deceive you with vain 
 words : for on account of these things the wrath of 
 God cometh upon the children of disobedience." 5 
 
 It is true, indeed, that all this self-denial is its own 
 reward that a practical reliance upon Christ is 
 the only sure repose which the soul can enjoy ; 
 that a submission of our own will to the will of God, 
 is the oil which smooths all the troubled waves of 
 life ; that " the carnal mind " is at enmity with 
 itself as well as " enmity against God,' and that to 
 
 5 Eph. v. 6. 
 
 A A 
 
354 MATT. XVI. 21-28. 
 
 " be spiritually minded is life and peace." But it 
 would be contrary to all truth and all experience, to 
 pretend that such a life can be entered upon, or such 
 a state of heart attained, without constant and reso- 
 lute self-denial. Our Lord well knew this : and 
 therefore, when he uttered the warning, he adds a 
 consideration which ought to overcome all the re- 
 sistance of natural corruption. What shall it profit 
 a man, if he should gain the whole world, and lose his 
 own soul? Because no reasonable person would 
 consent to deny himself, and take up his cross, with- 
 out a sufficient motive ; he therefore adds a motive 
 which may well be deemed sufficient. What shall 
 it profit a man, though he may gain present ease, 
 and present enjoyment, though he may escape vexa- 
 tion and trial, what shall it profit him if he be cast 
 away at last, and make shipwreck of his soul ? For 
 the Son of man shall come in the glory of his Father, 
 with his angels, and then he shall reward every man 
 according to his works. 
 
 Here then is the reason why all should exercise 
 themselves, to renounce the besetting sins of their 
 age, their station, their disposition. Even if that 
 self-denial be tribulation in this world, it will be 
 incalculable profit in the end. It will repay the 
 poor man for mortifying his discontent, his envy, and 
 for acquiescing in the lot which the wisdom of God 
 assigns him. It will repay the rich man for morti- 
 fying his worldly desires, " the lust of the eye, and 
 the pride of life." It will repay the young for mor- 
 tifying their carnal appetites, their vanity, their dan- 
 gerous pleasures. It will repay those more advanced 
 in years for mortifying their peevishness, their sel- 
 
MATT. XVII. 113. 355 
 
 fishness, their unchristian tempers. It will repay 
 the sensual for " crucifying the flesh with the affec- 
 tions and lusts ;" it will repay the covetous for learn- 
 ing to be charitable. It will repay all for renouncing 
 their self-dependence, and committing themselves to 
 the " only name under heaven, whereby they can be 
 saved." For whosoever takes up his cross, and fol- 
 lows Christ here, in the way of humble and obedient 
 faith, shall follow him to glory hereafter, when he 
 cometh in his kingdom. 
 
 LECTURE LXXV. 
 THE TRANSFIGURATION. 
 
 MATT. xvii. 1 13. 
 
 1 . And after six days Jesus taketh Peter, James, and 
 John his brother, and bringeth them up into an high 
 mountain apart, 
 
 2. And ivas transfigured before them : and his face did 
 shine as the sun, and his raiment was white as the light. 
 
 3. And, behold, there appeared unto them, Moses and 
 Ellas talking with him. 
 
 Our Lord Jesus appeared on earth in a humble 
 condition. As the prophet had foretold, he was as 
 a root out of a dry ground : l not fair and flourish- 
 ing to the eye : there " was no beauty in him " that 
 men should desire him. He came as a sacrifice for 
 
 Isa. liii. 2. 
 
356 MATT. XVII. 113. 
 
 sin: and therefore he came in humiliation. So that 
 men must have to conquer some prejudices ; must 
 open their minds to truth, and rise above the com- 
 mon opinions of the world, before they could con- 
 fess as Peter did, " Thou art the Christ, the Son of 
 the living God." 
 
 It accorded with the usual dealings of God with 
 men, that such faith should be rewarded, and there- 
 fore strengthened : should be fixed on a foundation, 
 which, however shaken, might not be finally over- 
 thrown. Therefore our Lord took those three whom 
 he honoured with peculiar regard, and brought them 
 up into a high mountain apart, and manifested to 
 them his glory : the glory which he had with his 
 Father, before the world was. His face did shine as 
 the sun, and his raiment was white as the light. St. 
 Mark adds, " so as no fuller on earth can whiten 
 it." 2 A simple account of what could not be ade- 
 quately described. Nothing on earth, nothing seen 
 by mortal eyes, can equal the brightness. 
 
 So when St. Paul, for the same purpose, "was caught 
 up into the third heaven," all he tells us is, that he 
 " heard words " " which it is not lawful," not pos- 
 sible, " for man to utter." 3 He heard what cannot 
 be conveyed to our imaginations. We read in the 
 book of Revelation, that St. John was likewise per- 
 mitted to enjoy a heavenly vision. 4 He also saw 
 what he compares to all that is on earth most bright, 
 most rich, most beautiful, but which our minds are 
 incapable of conceiving. St. Paul heard words 
 which man is unable to repeat : and here the three 
 
 2 Mark ix. 2. " 2 Cor xii. 24. 4 Rev. iv. 
 
MATT. XVII. 113. 357 
 
 apostles are dazzled with a brightness which could 
 be produced by no earthly skill. 
 
 How wonderful and how inspiring is the thought, 
 that this brightness, this glory, is prepared for those, 
 who here belong to Christ Jesus ! St. Paul assures 
 us, that he " shall raise our vile body, that it may 
 be made like unto his glorious body." 5 Christ was 
 " made flesh," as ourselves : he bore the body of 
 earth : the body of " weakness :" of " dishonour." 
 And so do we. " As is the earthy, such are they 
 that are earthy." We bear the image of the earthy. 
 But on the mount where this wonderful transfigura- 
 tion took place, Christ put on the appearance of 
 " incorruption," of " glory," of " power :" the glory 
 and power of the celestial body. So likewise will 
 his true and faithful disciples. " As is the heavenly, 
 such are they also that are heavenly." " And as we 
 have borne the image of the earthy, we shall also 
 bear the image of the heavenly." This will take 
 place at that last hour, when " the trumpet shall 
 sound, and the dead shall be raised incorruptible, 
 and we shall be changed : when this corruptible 
 shall put on incorruption, and this mortal shall put 
 on immortality !" 
 
 This we believe : Lord, u help our unbelief!" and 
 teach us more and more to live as those should live, 
 who look for " the resurrection of the dead, and the 
 life of the world to come !" 
 
 Moses and Elijah, we are told, appeared on this 
 scene, talking with Jesus. 
 
 Here some may be disposed to ask, How were 
 5 See 1 Cor. xv. 4254. 
 
358 MATT. XVII. 113. 
 
 these dead raised up ; and with what body did they 
 come ? 
 
 It is enough to answer, God gave to them a body 
 as it pleased him : and to each, his own body. " Is 
 anything too hard for the Lord?" 
 
 4. Then answered Peter, and said unto Jesus, Lord, it is 
 good for us to be here: ifthou wilt, let us make here three 
 tabernacles ; one for thee, and one for Moses, and one for 
 Elias. 
 
 Such was the wonderful glory of this scene, and 
 such the rapture in which Peter viewed it, that he 
 could not bear the thought of leaving it, and re- 
 turning again to common things ; to the business 
 and trials of life ; its cares, its sorrows, its tempta- 
 tions. And all would feel the same ; would desire 
 to " depart," and to " be with Christ," if their faith 
 w r ere more pure and entire, so as to realise to their 
 minds what Scripture discloses and promises. 
 
 But at least we may unite with the apostle in 
 these words, It is good for us to be here: to be where 
 he was, and where he wished to remain, in the com- 
 pany of Christ Jesus, and of Etias, and of Moses. 
 We are with Moses and Elias, while we walk, as 
 they walked, in all the ordinances and command- 
 ments of the law blameless. We are with Christ 
 Jesus, while we abide in his faith. He is one with 
 us, and we with him. He has said, " If any man 
 love me, he will keep my words : and my Father 
 will love him, and we will come unto him, and make 
 our abode with him." 6 
 It is indeed good for us to be so. May we never 
 
 fl John xiv. 23. 
 
 6 
 
MATT. XVII. 113. 359 
 
 be where Moses and Elias might not also be : never 
 act unworthily of such presence : never desire what 
 they might not favour, or do what they might be 
 ashamed to witness, or speak what they would be 
 grieved to hear ! 
 
 5. While he yet spake, behold, a bright cloud oversha- 
 dowed them : and behold a voice out of the cloud, which 
 said, This is my beloved Son, in whom I am well pleased ; 
 hear ye him. 
 
 6. And when the disciples heard it, they fell on their 
 face, and were sore afraid. 
 
 7. And Jesus came and touched them, and said, Arise, 
 and be not afraid. 
 
 8. And when they had lifted up their eyes, they saw no 
 man, save Jesus only. 
 
 As soon as the apostles had recovered from the 
 surprise occasioned by the voice from heaven, they 
 looked round, and perceived no longer Moses and 
 Elias. In the same manner, short glimpses of hea- 
 venly things are sometimes vouchsafed to the peo- 
 ple of God during their pilgrimage on earth : thus 
 they are cheered on their way, and strengthened to 
 pursue it. Those more especially who are called 
 to encounter great difficulties, to suffer heavy trials 
 of sickness and sorrow, or who are exposed to griev- 
 ous persecution for righteousness' sake those more 
 especially are permitted to enjoy such blessings. 
 The Spirit gives them, not a view of Moses and 
 Elias, but a sense of everlasting glory, which ena- 
 bles them to do what they are called to do, and to 
 suffer what they are called to suffer. 
 
 But these unusual favours are not lasting. It is 
 intended that our life on earth should be by faith, 
 
300 MATT. XVII. 113. 
 
 and not by sight. We must, here, depend upon 
 God's word : depend upon what he promises that we 
 shall behold hereafter, and not expect that it will 
 now be clearly displayed before our eyes. 
 
 9. And as they came down from the mountain^ Jesus 
 charged them, saying, Tell the vision to no man t until the 
 Son of man be risen again from the dead. 
 
 10. And his disciples asked him, saying , Why then say 
 the scribes that Elias must first come ? 
 
 11. And Jesus answered and said unto them, Elias truly 
 shall first come, and restore all things. 
 
 12. But I say unto you. That Elias is come already, and 
 they knew him not, but have done unto him whatsoever they 
 listed. Likewise shall also the Son of man suffer of them. 
 
 13. Then the disciples understood that he spake unto 
 them of John the Baptist. 
 
 The interpreters of the law were right in expect- 
 ing, that one typified under the title of Elijah, " a 
 burning and shining light in a dark age and coun- 
 try," should precede the coming of the great de- 
 liverer. 7 But they had not perceived that this pro- 
 phecy was already accomplished in the ministry of 
 John the Baptist. He had restored all tilings ; that 
 is, he had established them in the state in which 
 they must needs be when Christ appeared : he had 
 called men to repentance, the first step towards re- 
 storation, and awakened the hearts of those who had 
 ears to hear. But they knew him not, knew " not the 
 time of their visitation." And as with the servant, so 
 with the master. " He came unto his own, and his 
 own received him not :" but did unto him whatsoever 
 they listed. Therefore the vision must be concealed 
 
 7 Mai. iii. 1 ; iv. 5. 
 
MATT. XVII. U 21. 361 
 
 from them until the Son of man be risen from the 
 dead. No such sign of his glory must be shown 
 them, but confined to those who " had received him, 
 and believed in his name." 
 
 They were happy who saw this glorious majesty, 
 when they " were with him in the holy mount." 
 But for the encouragement of all future ages it has 
 been written, " Blessed are they who have not seen, 
 and yet have believed." 
 
 LECTURE LXXVI. 
 
 POWER OF FAITH. 
 
 MATT. xvii. 14 21. 
 
 14. And when they were come to the multitude, there came 
 to him a certain man, kneeling down to him, and saying, 
 
 15. Lord, have mercy on my son : for he is lunatic, and 
 sore vexed : for of I times he falleth into the fire, and oft 
 into the water. 
 
 16. And I brought him to thy disciples, and they could 
 not cure him. 
 
 17. Then Jesus answered and said, O faithless and per- 
 verse generation, how long shall I be with you ? how long 
 shall I suffer you ? bring him hither to me. 
 
 18. And Jesus rebuked the devil; and he departed out of 
 him : and the child was cured from that very hour. 
 
 19. Then came the disciples to Jesus apart, and said, 
 Why could not we cast him out ? 
 
 20. And Jesus said unto him, Because of your unbelief: 
 for verily I say unto you, If ye have faith as a grain of 
 
362 MATT. XVII. J4 21. 
 
 mustard seed> ye shall say unto this mountain, Remove hence 
 to yonder place ; and it shall remove; and nothing shall 
 be impossible unto you. 
 
 2 1 . Howbeit this kind goeth not out but by prayer and 
 fasting. 
 
 It is instructive here to see what the disciples 
 wanted. Vigorous, strenuous, effectual faith. Faith 
 they possessed : they had left all, and followed the 
 calling of the Messiah. But it was not such faith 
 as they required : faith which can overcome all 
 obstacles and temptations ; faith which can wrestle 
 with God in prayer and supplication ; faith which 
 can come boldly to the throne of grace; faith of 
 which afterwards St. James understood the real 
 value, when he wrote, " Let a man ask in faith, 
 nothing wavering." * Such faith, we are here 
 warned, can only be produced and preserved in the 
 heart by prayer and fasting : by persevering habits 
 of earnest devotion, and by abstraction from worldly 
 thoughts, desires, and pleasures. 
 
 It is not sufficiently observed, that what all want, 
 is FAITH. Not to cast out devils, but to subdue 
 evil inclinations, and overcome evil practices. If 
 men had faith as a grain of mustard seed, (ever so 
 little, but still having life in it,) they would not 
 be turned aside, as they are, by the slightest diffi- 
 culties and temptations. How few deny or doubt 
 that God created the world that Christ appeared 
 in human nature to redeem mankind that he will 
 come again to judge the quick and the dead ! Yet 
 how few live as if they did not doubt this ! whilst 
 they practise what the Creator has forbidden, what 
 1 James i. 6. 
 
MATT. XVII. 14- 21. 363 
 
 Christ came to redeem them from, what they ac- 
 knowledge that he will judge them for. Because 
 it is not all belief that reaches and influences the 
 heart; and because other things, things of this 
 world, intervene, and keep out of our thoughts what 
 we believe concerning God, and Christ, and life 
 everlasting. 
 
 What then we need, is a livelier faith in things 
 which we do believe and do acknowledge : a live- 
 lier, a more abiding faith : such a faith as shall 
 make us act in conformity with it ; such a faith as 
 the apostles had when they said to the cripple at the 
 gate of the temple, " In the name of Jesus of Naza- 
 reth rise up and walk :" 2 and such a faith as they 
 had not, when on this occasion they failed to cure 
 the lunatic : such a faith as Peter had, when in the 
 passage lately under our consideration, he leaped 
 down into the sea to meet his Lord, fully trusting 
 in his power to save him ; and such a faith as after- 
 wards he had not, when finding the waves bois- 
 terous, he yielded to fear, and " began to sink." s 
 What we need, is such a full reliance upon all that 
 God has revealed to us in his word, as shall make 
 us live by that word ; make us think by it, hope 
 by it, fear by it, trust by it, speak by it, act by it. 
 When we reflect how far we are from really living in 
 accordance with that word, which yet we know to be 
 God's word, and profess to follow, we must perceive 
 that what we require is faith faith that is constantly 
 present, and lively in its exercise : that if we had 
 faith as a grain of mustard seed, the exceedingly 
 vast objects of that faith must have a visible and 
 perpetual influence upon every thought and action. 
 2 Acts iii. 6. 2 Ch. xv. 30. 
 
364 MATT. XVII. 1421. 
 
 It is through faith that the Christian is enabled 
 to " run with patience the race which is set before 
 him," and to oppose the enemies of his salvation.' 
 Are we endangered by sinful example ? Faith re- 
 presents the example of those who have resisted 
 sin : of Noah, and Lot, and Joseph, exceptions to 
 the wickedness by which they were surrounded. 
 Are we endangered by the corrupt maxims which 
 prevail in the world? Faith brings to our mind 
 the opposite maxims which abound in the word of 
 God. Are we endangered by the pleasures of this 
 present time ? Faith brings before our eyes the 
 joy unspeakable and full of glory which the heart 
 of man cannot rightly conceive, but which God has 
 prepared for them that love Him. Faith recalls to 
 our thoughts the peace of God which passeth all un- 
 derstanding, which arises from a sense of reconci- 
 liation with him. Faith whispers, Shall I give up 
 comfort like this, for mean and temporary gratifi- 
 cations ? Perhaps we are restrained from a con- 
 scientious practice by the thoughts, or words, or 
 scorn of others. Faith raises our hearts to Him that 
 is above, whose thoughts are not as man's thoughts, 
 and who never judges that any man can love him 
 too fervently, or serve him too faithfully. If we 
 are assailed by the corruption of our hearts, which 
 suggest to us the pleasures of sin ; Faith declares 
 that such " pleasures are but for a season," and 
 will be followed by misery which knows no end. 
 If we are tempted by the secrecy of sin, Faith as- 
 sures us that the eye of God sees every where. 
 When sin promises gain or advantage, Faith asks 
 the fearful question, " What shall it profit a man; 
 5 
 
MATT. XVII. 1421. 365 
 
 if he should gain the whole world and lose his own 
 soul?" 
 
 Therefore, if we had faith as a grain of mustard 
 seed, we should be able to make progress in our 
 religious course, as the apostle says all Christians 
 ought to do : " walking by faith and not by sight ;" 
 considering things eternal, not things temporal, and 
 " having our conversation in heaven." 
 
 And as we are here told what is most wanting to 
 us, so are we also told how what is wanting may be 
 acquired. It is told in our Lord's words, This 
 kind goeth not out but by prayer and fasting. This 
 power of faith is only attained by earnest supplica- 
 tion to Him whose gift it is ; and by such abstinence 
 from all things hurtful to piety and virtue, that our 
 flesh being subdued to the Spirit, we may habi- 
 tually "set our affections on things above, not on 
 things of the earth." " For if we live after the flesh," 
 the rule will seek and govern us ; but " if we 
 through the Spirit do mortify the deeds of the body," 
 nothing shall be impossible to us : faith will become 
 to us "the substance of things hoped for, the evi- 
 dence of things not seen." 4 
 
 * Heb. xi. 1. 
 
3GG MATT. XVII. 2227. 
 
 LECTURE LXXVIL 
 
 TRIBUTE MONEY PAID. 
 
 MATT. xvii. 22 27. 
 
 22. And while they abode in Galilee, Jesus said unto 
 them, The Son of man shall be betrayed into the hands of 
 men. 
 
 23. And they shall kill him, and the third day he shall 
 be raised again. And they were exceeding sorry. 
 
 They could not but be exceeding sorry, when they 
 heard such things. But their sorrow was the greater? 
 because they knew nothing yet of the counsels of 
 God, and were not aware that the redemption of 
 the world was to be purchased by these sufferings. 
 The evangelists Mark and Luke both tell us, " that 
 they understood not that saying, and it was hid from 
 them, that they perceived it not, and they were 
 afraid to ask him." * All therefore that they saw, 
 was the disappointment of their hopes. They 
 " trusted that it had been he which should have re- 
 deemed Israel." 2 But they knew not the nature of 
 that redemption : knew not that Christ " ought to 
 suffer these things," that the prophecies concerning 
 him might be fulfilled," and to enter into his glory." 3 
 And yet he had repeatedly told them what he now 
 again declares thus plainly. 
 
 1 Mark ix. 30. Luke ix. 43. 2 Luke xxiv. 21. 
 
 3 Ib. 26. 
 
MATT. XVII. 2227. 367 
 
 So difficult it is to free ourselves from the notions 
 which we have early imbibed, and which are main- 
 tained by those around us. So easy is it, on the 
 other hand, to cherish error, and believe it to be 
 truth. And then, " if the light that is in us be dark- 
 ness, how great is that darkness !" * 
 
 24. And when they were come to Capernaum, they that 
 received tribute money came to Peter, and said, Doth not 
 your master pay tribute ? 
 
 25. He saith, Yes. And when he was come into the 
 house, Jesus prevented Mm, saying, What thinkest thou, 
 Simon ? of whom do the kings of the earth take custom or 
 tribute ? of their own children, or of strangers ? 
 
 26. Peter saith unto him, Of strangers. Jesus saith 
 unto him, Then are the children free. 
 
 27. Notwithstanding, lest we should offend them, go thou 
 to the sea, and cast an hook y and tahe tip the fish that 
 
 first cometh tip ; and when thou hast opened his mouth, 
 thou shaltfind a piece of money : that take, and give unto 
 them for thee and me. 
 
 The tribute was paid for the use of the temple : 
 therefore it was paid to the King of heaven. The 
 Son of that King could not be required to pay tri- 
 bute, according to the accustomed rule, that kings 
 of the earth take not tribute from their own children. 
 But this claim of exemption depended on the fact, 
 that Jesus was the Son of God. And this great 
 truth was not generally received. The Pharisees 
 had said to him, contemptuously, "Where is thy 
 Father ?" 5 And when he declared to them, that he 
 " proceeded forth and came from God," and that 
 " He and his Father are one :" they " took up stones 
 to stone him, because that he, being a man, made 
 4 Ch. vi. 23. 5 John viii. 19. 
 
808 MATT. XVII. 22 27. 
 
 himself God." 6 Therefore it would have been 
 cause of offence, to exempt himself from tribute on 
 a doubtful title : and he is content to assert the 
 claim, without using the privilege. Notwithstanding, 
 lest we should offend them, take and give unto them 
 for thee and me. 
 
 It is an example of the way in which the precept 
 should be obeyed, which the Lord had before laid 
 down ; " If any man will sue thee at the law, and 
 take away thy coat, let him have thy cloak also. 
 And whosoever shall compel thee to go a mile, go 
 with him twain. 5 ' 7 The Christian spirit inclines a 
 man to yield what he might claim, to give up what 
 he might maintain, rather than occasion offence or 
 dispute. St. Paul clearly intimates that this may 
 often be a duty ; when he makes it a part of charity, 
 that she " suffereth long," and " seeketh not her 
 own :" 8 and when he writes to the Corinthians, 
 among whom legal disputes between Christian 
 brethren had become an occasion of scandal, " Why 
 do ye not rather suffer yourselves to be defrauded?" 9 
 Abraham set an eminent example of such forbear- 
 ance, though he had not before his eyes the pattern 
 which Christians are taught to imitate. For he said 
 to Lot his nephew, when the land was no longer able 
 to bear the families of both of them, that they might 
 dwell together : * " Let there be no strife, I pray 
 thee, between me and thee, and between my herds- 
 men and thy herdsmen : for we be brethren. Is not 
 the whole land before thee ? separate thyself, I pray 
 
 6 John viii. 42 ; x. 32. 7 Ch. v. 40, 41. 
 
 8 1 Cor. xiii. 4, 5. 91 Cor. vi. 7. 
 
 1 Gen. xiii. 5, &c. 
 
MATT. XVIT. 22 27. 3G9 
 
 tliee, from me ; if them wilt take the left hand, then 
 I will go to the right ; and if thou wilt take the 
 right hand, then I will go to the left." Abraham 
 might justly have claimed his prior right, as Lot's 
 superior in age and relationship. Notwithstanding, 
 lest he should offend him, he resigns the claim, and 
 yields to his nephew the " well- watered plain " of 
 Jordan. 
 
 The gospel clearly prescribes it as a Christian duty, 
 to avoid taking offence ; to " submit ourselves one to 
 another in the fear of God," " in honour preferring one 
 another." 2 But it is no less a duty, to avoid giving 
 offence : not to " behave ourselves unseemly," 
 trusting to the forbearance of others : to " follow 
 the things which make for peace," by eschewing the 
 things which produce discord and enmity. Nothing 
 less can be a compliance with the apostle's precepts, 
 "If it be possible, as much as lieth in you, live 
 peaceably with all men." 3 " Give none offence, 
 neither to the Jews, nor to the Gentiles, nor to the 
 church of God. Even as I please all men in all 
 things, not seeking mine own profit, but the profit of 
 many, that they may be saved." 
 
 2 Rom. xvi. 40. * jb. 18. And 1 Cor. x. 32. 
 
 B B 
 
370 MATT. XVIII. 114. 
 
 LECTURE LXXVIIL 
 
 TENDERNESS TOWARDS WEAK BRETHREN. 
 MATT, xviii. 1 14. 
 
 1 . At the same time came the disciples unto Jesus, saying, 
 Who is the greatest in the kingdom of heaven ? 
 
 2. And Jesus called a little child unto him, and set him 
 in the midst of them, 
 
 3. And said, Verily I say unto you, Except ye be con- 
 verted, and become as little children, ye shall not enter into 
 the kingdom of heaven. 
 
 4. Whosoever therefore shall humble himself as this little 
 child, the same is greatest in the kingdom of heaven. 
 
 The time to rebuke sinfulness, is when its effects 
 show themselves, and prove what is in the heart. 
 This question of the apostles, which of them should 
 be greatest? betrayed the remainder of a carnal spirit, 
 and betokened no meetness for the kingdom of 
 heaven, no desire of such meetness. So our Lord 
 takes the opportunity, and inculcates a lesson of 
 humility. And, according to a custom often prac- 
 tised by the prophets, he enforces his precept by an 
 emblematical sign. He calls a little child unto him, 
 and sets him in the midst, and says, Whosoever shall 
 humble himself as this little child, the same is greatest 
 in the kingdom of heaven. Children care nothing 
 
 1 It appears from St. Mark and Luke, that this had been the 
 subject of dispute. 
 
 8 
 
MATT. XVIII. 1 14. 371 
 
 about honours or precedence, because they do not 
 understand them, and are not aware of what may 
 be gained by them. So Christians must disregard 
 honours and precedence ; not indeed from the same 
 ignorance of their earthly value, but because their 
 " affections are set upon things above," and because 
 they have a low and modest opinion of themselves. 
 
 The example here used by the Lord, must not be 
 supposed to contradict what we know of the corrup- 
 tion of the heart, and the sinfulness which a child 
 brings with it into the world. Pride, and the love 
 of personal advantage, is natural to the human heart, 
 though it is not manifested in childhood. We may 
 see that in the seed, which we do not find in the 
 ripened plant : or we may find that in the full grown 
 tree, of which the root had shown no signs. As soon 
 as selfishness can be shown, it is shown. As soon as 
 we come to understand that precedence, such as the 
 apostles were aspiring to, is desirable for the sake of 
 what it procures, then precedence is coveted. But 
 it is then that the desire must be restrained. The 
 Christian must learn to " look not on his own things," 
 but to consider also another's advantage : he is also 
 conscious to himself of his own demerit, and there- 
 fore he prefers others in honour. Except he be 
 thus converted, he shall not enter into the kingdom of 
 heaven : and in this sense, the apostles still required 
 to be converted. In one sense, they were already 
 converted : their hearts had been turned from this 
 present world, to " seek first the kingdom of God." 
 But though this is done, all is not done : much re- 
 mainder of sin adheres, which " goeth not out but 
 by prayer and fasting," by persevering watchfulness, 
 
 B B 2 
 
372 MATT. XVIII. 114. 
 
 and, it may be, by needful rebuke and frequent 
 chastening. 
 
 The mention of humility, leads our Lord to con- 
 sider the humble station in which his disciples shall be 
 often found : and the sight of little children reminds 
 him of their feebleness and weakness, and the danger 
 which by reason of that weakness they will incur 
 from the ill-will of others. In proportion to their 
 feebleness, is the tenderness with which he regards 
 them : and his concern for their safety is greater than 
 their danger. 
 
 5. And whoso shall receive one such little child in my 
 name receiveth me. 
 
 6. But whoso shall offend one of these little ones which 
 believe in me, it were better for him that a millstone were 
 hanged about his neck, and that he were drowned in the 
 depth of the sea. 
 
 7. Woe imto the world because of offences ! for it mmt 
 needs be that offences come ; but woe to that man by whom 
 the offence comet h ! 2 
 
 Thus precious in the sight of the Lord is the wel- 
 fare of his people. He calls them here, the little 
 ones that believe in him : little in their own eyes ; 
 little in the eyes of many around them : humble, 
 poor, simple, often despised characters, but known 
 to him who " knoweth his sheep," and dear to him 
 
 2 The meaning of the word offence and offend, must be borne 
 in mind through the whole of this passage. An offence, is an oc- 
 casion of falling from the faith. To offend, is to give one, who 
 might otherwise walk uprightly before God, an occasion of stum- 
 bling. In the Arabic version, the word ovcavSaAa, oifences, is 
 translated, temptations. 
 
MATT. XVI1L 114. 373 
 
 who " loveth his own unto the end." He was now 
 looking forward to the persecution which he fore- 
 knew to be awaiting these little ones : he foreknew 
 how they would be offended, tempted, led into occa- 
 sions of sin, or even turned aside from the faith, by 
 the bad example of corrupt friends, or the persecu- 
 tion of avowed enemies. Such circumstances were 
 in his mind, as occurred at Jerusalem, when a great 
 persecution took place against the church there, and 
 the believers were all scattered abroad : and " Saul 
 entering into every house, and haling men and wo- 
 men, committed them to prison." 3 Therefore he 
 said, It must needs be that offences come ! Such is 
 the course of this world, such the corruption of the 
 heart, such the power of Satan, that much must be 
 expected to occur, which will make the way of eter- 
 nal life narrow : not always easy to find, and always 
 difficult to keep. But woe unto that man by whom 
 the offence cometh : woe to him who by oppression or 
 opposition deters others from embracing the faith ; 
 or who, by conduct unworthy of his profession, gives 
 occasion of exultation to the enemies of God. It 
 were better for him that a millstone were hanged about 
 his neck, and that he were drowned in the depth of 
 the sea, than that he should offend, cause to stumble 
 and fall from the faith, one of these little ones which 
 believe in me. 
 
 And this offender might be one dearest in friend 
 ship, or nearest in relationship. The Lord had al- 
 ready said, " A man's foes shall be they of his own 
 household." A man shall "be at variance against 
 his father, and the daughter against her mother," * 
 
 "* Acts viii. 1 4. 4 Ch. x. 35,36. 
 
 6 
 
374 MATT. XVIII. 114. 
 
 A mother might so act towards her daughter, or a 
 father against his son, as to deter him from confess- 
 ing himself a Christian. Now a parent, a wife, a 
 child, are to men as the members of their body : dear 
 to them as a hand, and valuable as an eye. 5 But as 
 an eye or a hand must be sometimes sacrificed, in 
 order that life itself may be preserved ; so ought even 
 the nearest friend, the dearest relation to be aban- 
 doned, rather than the faith should be denied : that 
 faith, by which alone a man is delivered from the 
 wrath of God, and made an inheritor of his hea- 
 venly kingdom. 
 
 8. Wherefore if thy hand or thy foot offend thee, cut 
 them off, and cast them from thee : it is better for thee to 
 enter into life halt or maimed, rather than having two 
 hands or two feet to be cast into everlasting fire. 
 
 9. And if thine eye offend thee, pluck it out, and cast 
 it from thee : it is better for thee to enter into life with one 
 eye, rather than having two eyes to be cast into hell fire. 
 
 10. Take heed that ye despise not one of these little ones ; 
 for I say unto you, That in heaven their angels do always 
 
 behold the face of my Father which is in heaven. 
 
 11. For the Son of man is come to save that ivhich 
 was lost. 
 
 12. How think ye 1 if a man have an hundred sheep, and 
 one of them be gone astray, doth he not leave the ninety 
 and nine, and goeth into the mountains, and seeketh that 
 which is gone astray ? 
 
 13. And if so be that he find it, verily I say unto you, 
 he rejoiceth more of that sheep, than of the ninety and 
 nine which went not astray. 
 
 14. Even so it is not the will of your Father which is in 
 heaven, that one of these little ones should perish. 
 
 Xetpa Kai TroSa KCU o<f>6a\fjiov t TOVS <Aoi>s roei, ov<s ef ra^et 
 . Thcoph. 
 
MATT. XVIII. 114. 375 
 
 Angels, who are before the Father's throne, and 
 behold his face in heaven, are " ministering spirits 
 sent forth to minister for them who shall be heirs of 
 salvation." 6 And if angels watch over them, shall 
 man despise them? Perhaps they are tender in 
 age ; humble in condition ; perhaps their faith is as 
 yet weak and wavering. Still they are not to be 
 offended. Their helplessness, their feebleness does 
 not disparage them in the opinion of their Saviour. 
 Nay, it recommends them to him. For the Son of 
 man is come to save that which was lost. And ought 
 any to be lightly esteemed, whom he has thus taught 
 us to value ? " Through thee," through thy opposi- 
 tion, or thy seduction, or thy neglect, "shall the 
 weak brother perish, for whom Christ died ?" 7 
 
 Further, God looks upon them, now that they 
 are brought into his fold, as a shepherd looks upon 
 a sheep which had gone astray, and been recovered. 
 How then will he resent it, if one be afterwards 
 decoyed away : be either left to perish through neg- 
 lect, or wantonly destroyed ! For it is not his will 
 that one of these little ones should perish. He suffers 
 them indeed to undergo temptation, and fall into 
 various trials. It is part of the plan on which he 
 governs the world. But he watches over them and 
 supports them ; and has " a crown of life " in store 
 for them, if they " endure unto the end." It was 
 the merciful character of the Saviour, that he should 
 not " break the bruised reed, nor quench the smo- 
 king flax:" that he should "gather the lambs in 
 his bosom, and gently lead them that are with young." 
 So that whosoever offends the little ones which believe. 
 
 6 Heb. i. 14. T See 1 Cor. viii. 11, &c. 
 
376 MATT. XVIII. 15 SO. 
 
 in Christ, offends their Lord : and whosoever receiveth 
 them in his name, receiveth him : nay, " receiveth 
 the Father which sent him :" 8 for it is not the will 
 of his Father which is in heaven, that one of these 
 little ones should perish. 
 
 LECTURE LXXIX. 
 PROPER TREATMENT OF OFFENDERS. 
 
 MATT, xviii. 15 20, 
 
 15. Moreover, if thy brother shall trespass against thee, 
 yo and tell him Ids fault between thee and him alone ; if he 
 shall hear thee, thou hast gained thy brother. 
 
 16. But if he will not hear thee, then take with thee one 
 or two more, that in the mouth of two or three witnesses 
 every word may be established. 1 
 
 1 7. And if he shall neglect to hear them, tell it unto the 
 church : btit if he neglect to hear the church, let him be unto 
 thee as a heathen man and a publican. 
 
 We have here an important passage concerning 
 the behaviour of Christians one towards another. 
 If thy brother shall trespass against thee. This must 
 be expected, and provided for. Those to whom it 
 was spoken, were partakers of human nature : had 
 
 8 So it is written, Mark ix. 37 ; Luke ix. 48. 
 
 1 Such was the rule of the law of Moses : Deut. xix. 15. " One 
 witness shall not rise up against a man for any iniquity, or for 
 any sin, in any sin that he sinneth : at the mouth of two or three 
 witnesses shall the matter be established" See also Numb. xxxv. 
 30; Deut. xvii. 6. 
 
MATT. XVIII. 1520. 377 
 
 fallen by Adam's transgression : had the corrupt 
 heart, out of which trespasses proceed : were prone 
 to self-love, which is the fruitful source of envy, 
 fraud, ill-will, and slander. Even when the heart 
 is under a course of renewal by the Spirit of Christ, 
 yet this renewal is a gradual work, incomplete and 
 imperfect. It might therefore happen, even among 
 apostles, even among such as formed the company 
 of the first disciples of Christ, that brother should 
 trespass against brother. What is the usual prac- 
 tice in such cases ? The offended person whispers 
 his complaint to his friends and neighbours, and the 
 rent is made worse by misrepresentation and exag- 
 geration. This had been perceived by Solomon, who 
 directs, " Debate thy cause with thy neighbour him- 
 self, and discover not thy secret to another." 2 And 
 now our Lord says, go and tell him his fault, between 
 thee and him alone : it may be that he hear thee : he 
 may see his error, he may regret it, and make repar- 
 ation ; and thou hast gained thy brother : thou hast 
 gained him as a friend : for if there is grace in his 
 heart, he feels that his soul is profited, and that has 
 endeared thee to him : and thou hast gained him as 
 a worthy disciple to Christ : for " if any do err from 
 the truth, and one convert him, let him know, that 
 he which converteth a sinner from the error of his 
 way, shall save a soul from death, and shall hide a 
 multitude of sins." 3 
 
 Perhaps he will not hear thee. A man is a bad 
 
 judge in his own cause, and may think himself 
 
 offended, rather than an offender. Therefore take 
 
 with thee one or two more, whose opinions and au- 
 
 2 Prov. xxv. 9. 3 j ames v . 20. 
 
378 MATT. XVIII. 1520. 
 
 thority may confirm your own. Should he remain un- 
 reasonable, his perverseness may be proved to the 
 satisfaction of others. As the law ordained, at the 
 mouth of two or three witnesses shall the matter be 
 established. 
 
 He may still persist, and neglect to hear them. 
 Then carry the matter to the elders of the church, 
 who have authority, and " bear rule." Their united 
 voice may prevail. But if he neglect to hear the 
 church, thus solemnly judging concerning his error, 
 let him be unto thee as a heathen man and a publican. 
 He has rejected that authority which ought to govern 
 him, and must be himself rejected. 
 
 St. Paul censures the Corinthians for departing 
 from this precept, and impleading one another before 
 heathen tribunals. 3 Those who had done wrong, 
 and those who had suffered wrong, were not content 
 to refer their cause to the elders of the congregation. 
 " Dare any of you," he asks, " having a matter against 
 another, go to law before the unjust, and not before 
 the saints? I speak to your shame. Is it so that 
 there is not a wise man amongst you ? No, not one 
 that shall be able to judge between his brethren ? 
 But brother goeth to law with brother, and that be- 
 fore the unbelievers." 
 
 In circumstances like those of the Christian church 
 at Corinth, this rebuke was just. Whilst Christians 
 formed a small body taken out of the rest of a city 
 or nation, the church was a separate party, and 
 the ministers and elders of it could, in a solemn 
 way, admonish and correct an individual member 
 in the name of the Lord : and if he refused to 
 3 1 Cor. vi. 1 6. 
 
MATT. XVIII. 1520. 379 
 
 regard their censure, could exclude him from their 
 community. So in the same church, a member of 
 it was living with a person who had been " his 
 father's wife." 4 St. Paul directs, " concerning him 
 who hath done this deed, in the name of our Lord 
 Jesus Christ, when ye are gathered together, and 
 my spirit, with the power of our Lord Jesus Christ, 
 to deliver such an one unto Satan for the destruction 
 of the flesh, that the spirit may be saved in the 
 day of the Lord Jesus." He was to be cast out of 
 the church, as a heathen man and a publican : and 
 in this particular instance, to be given up to the ma- 
 lice of Satan, if peradventure the " day of adver- 
 sity" should lead him to "consider," and repent, 
 and " return to the Lord." ' 
 
 These rules of discipline are confirmed by a power- 
 ful sanction. They who pronounced this solemn cen- 
 sure, were not alone. A superior authority is with 
 them and confirms what they determine. 
 
 4 1 Cor. v. 15. 
 
 6 In this way the early Christian congregations were able to 
 preserve a society far more pure and unmixed than has ever been 
 since maintained. This has been alleged as one great cause of 
 their increase. So it must have been. The sight of a consider- 
 able number of persons all actuated by the motives which Chris- 
 tians profess, and not materially deviating from the regulations of 
 the gospel, living not for this world, but above it, must have 
 produced a strong effect upon the minds of those who witnessed 
 it. Whereas, when the great body of the nation is professedly 
 Christian, there are such varieties of conduct, such infinite degrees 
 of obedience and disobedience, that the force of example is in a 
 great degree lost to the world. 
 
380 MATT. XVIII. 1 530. 
 
 18. Verily I say unto you. Whatsoever ye shall bind on 
 earth shall be bound in heaven : and whatsoever ye shall 
 loose on earth shall be loosed in heaven. 6 
 
 19. Again I say unto you, That if two of you shall agree 
 on earth as touching any thing that they shall ask, it shall 
 be done for them of my Father which is in heaven. 
 
 20. For where two or three are gathered together in my 
 name, there am I in the midst of them. 
 
 No opinion of man can make an action right or 
 wrong ; no censure of man can condemn a person in 
 the sight of heaven, if God, who knows the heart, 
 does not condemn the same. No absolution of man 
 can diminish a crime or pardon an offender, when 
 God does not see fit to pardon. 
 
 So that the solemn sanction here pronounced to 
 ratify the judgment of the apostles, was suited to the 
 same state of the church which allowed of what St. 
 Paul directs in the case of the Corinthian offender ; 
 it was suited to that particular inspiration which ena- 
 bled Peter to see into the heart of Ananias, that 
 particular guidance which was a security against 
 human frailty and error. 7 As the inspiration ceased 
 which belonged to the apostles, these words would 
 lose much of their force, just as the power of work- 
 ing miracles was withdrawn ; and together with them, 
 would cease the absolute promise, If two of you shall 
 agree touching anything that they shall ask, if shall 
 be done for them of my Father which is in heaven. 
 The assurance to the future and universal church 
 
 6 Most of the ancient commentators suppose that this is said 
 of persons : others apply it to things m actions, or the laws which 
 regulate them. The argument remains nearly the same. 
 
 7 1 Cor. v. 5. Acts v. 39. 
 
MATT. XVIII. 1520. 381 
 
 would be, " We know that if we ask anything 
 according to his will, he heareth us." 8 
 
 Still there remain great truths, which will never 
 be set aside. The ministers and rulers of the church 
 do not now expect that sanction to their sentence 
 so positively promised to the apostles ; they dare not 
 presume on such authority, or assume such a respon- 
 sibility. But they still are, and will remain, the 
 guardians of those doctrines on which eternal life 
 and death depend : and according to which, the soul 
 which is bound, on earth shall be bound in heaven, and 
 the soul which is loosed on earth, shall be loosed in 
 heaven. So likewise " the effectual fervent prayer 
 of a righteous man, 5 ' much more of an assembly of 
 righteous men, " availeth much :" 9 and so likewise 
 Christ will still by his Spirit be present with those 
 who are gathered together in his name, whether in 
 the sanctuary, for the purpose of prayer and praise, 
 or animated by a desire to promote his glory, by ex- 
 tending his kingdom more widely in the world. 
 There may his mysterious presence be expected, to 
 answer the prayer of earnest faith, and to favour the 
 designs which are undertaken in dependence upon 
 his will. He knows them that are his ; and as they 
 " hear his voice, and follow him," so does he hear 
 their voice, and bless them. 
 
 1 John v. 14. 9 James v. 16. 
 
382 MATT. XVIII. 2135. 
 
 LECTURE LXXX. 
 
 FORGIVENESS OF INJURIES ENJOINED, BY THE 
 PARABLE OF THE UNMERCIFUL SERVANT. 
 
 MATT, xviii. 21 35. 
 
 21. Then came Peter to him, and said, Lord, how oft 
 shall my brother sin against me, and I forgive him ? till 
 seven times ? 
 
 22. Jesus saith unto him, I say not unto thee, Until seven 
 times ; but, Until seventy times seven. 
 
 Our Lord had been recommending great forbear- 
 ance towards an offending brother. This was " a 
 new commandment " to those who had been accus- 
 tomed to the maxim, " Thou shalt love thy neigh- 
 bour and hate thine enemy." And its novelty leads 
 Peter to ask how far this forbearance and forgive- 
 ness is to extend ? How oft shall my brother sin 
 against me, and I forgive him f until seven times f 
 His question opens the way to a precept which should be 
 written on every Christian's heart. / say not unto 
 thee, Until seven times ; but, Until seventy times 
 seven. If he trespass against thee seven times a day, 
 and seven times a day turn again to thee, saying, 
 "I repent thou shalt forgive him." He must 
 be sooner wearied with offending, than you with 
 pardoning. But as this commandment was new to 
 the Jews, and will always be strange to the natural 
 
MATT. XVIII. 2135. 383 
 
 heart, its reasonableness is further exhibited by a 
 parable. 
 
 23. Therefore is the kingdom of heaven likened unto a 
 certain king, which ivotild take account of his servants. 
 
 24. And when he had begun to reckon, one was brought 
 unto him which owed him ten thousand talents. 
 
 25. But forasmuch as he had not to pay, his lord com- 
 manded him to be sold, and his wife, and children, and all 
 that he had, and payment to be made. 
 
 26. The servant therefore fell down, and worshipped him, 
 saying, Lord, have patience with me, and I will pay thee 
 all. 
 
 27. Then the lord of that servant was moved with com- 
 passion, and loosed him, and forgave him the debt. 
 
 This example represents the case of all men, 
 when their accounts with God come to be ex- 
 amined. Think of -their youth, which is spent, too 
 often, in disobedience to parents and disobedience 
 to superiors; in perverseness and selfishness; in 
 contempt of God's holy name ; in vanity and false- 
 hood. Think of their manhood, which instead of 
 being devoted to the service, and employed in the 
 glory of God, is too commonly given up to pleasure, 
 or directed by ambition or sensual gratification. 
 Or, even supposing that through divine grace, nei- 
 ther youth nor manhood have been wasted in for- 
 getting God, or disobeying him ; still, who can bear 
 the exact scrutiny which his omniscient eye has been 
 carrying on throughout all their lives ? " There is 
 not a word in my tongue," nor a thought in my 
 heart, " but thou, God, knowest it altogether." 
 Can any one reflect on this, and not feel the burthen 
 of his debt ? He may indeed refuse to look into it, 
 
38d MATT. XVIII. 2185. 
 
 he may close his eyes against it : but this does not 
 diminish the weight of what he owes, any more than 
 it diminishes the debt of any inconsiderate spend- 
 thrift, that he refuses to examine the accounts of 
 his creditor against him. There must be a day of 
 settlement, if no means are used to cancel what is 
 due ; there will be a time when the king will come 
 to take account of his servants : and when he begins 
 to reckon, those will be found who owe unto him ten 
 thousand talents. 
 
 And as all are alike in this, that they cannot 
 say they have no sin ; so all are alike in this also, 
 that they have not to pay. For what can they 
 do ? Repent of having sinned ? That they may 
 well do : but will this make void what is past ? 
 It does not discharge a debt, to lament that we 
 incurred it. Or shall they sin no more? That 
 too must be their endeavour : but suppose they 
 could accomplish it, does it discharge a debt now 
 existing, that you do not make that debt larger ? 
 Will not the debt still remain that was originally 
 contracted? So that, do all we can, we are like 
 the servant in the parable, and have not to pay. 
 
 What then have we to allege in our own behalf, 
 why judgment should be stayed? that God may 
 not deal with us after our sins, nor reward us ac- 
 cording to our iniquities ? We can indeed do no- 
 thing, but fall down and worship God, and beseech 
 him to have patience with us : we can but implore 
 the Redeemer, that as we on our parts have no- 
 thing wherewith to pay, he will pay all for us; will dis- 
 charge our debt, will let his life be our ransom. If 
 
MATT. XVIII. 2135. 385 
 
 we do tins, \\ith hearty repentance and true faith, 
 God has abundantly testified that he will be moved 
 with compassion and forgive us tlie debt. He will 
 resist obstinacy ; he will resist pride ; he will resist 
 the self-righteous Pharisee and the hardened sinner ; 
 but he will not resist humiliation, and penitence, 
 and prayer : still less will he resist that Saviour 
 who is set down at his right-hand, and has made a 
 full, perfect, and sufficient satisfaction for the sins 
 of all that turn to him. 
 
 Let none put off the time of looking into their 
 accounts with God, till the king actually comes to 
 reckon with his servants. Let none go blindly on, 
 without reflecting upon the infinite amount of their 
 debt ; but rather, solemnly acknowledge their ina- 
 bility to pay, and humbly beseech the Father to 
 have patience with them, and the Redeemer to pay 
 all for them. To him they must look from first to 
 last. He alone can satisfy God's justice, and give 
 peace with Him ; and at the appointed time he alone 
 can present his ransomed people pure and faultless 
 before the throne of God : * not as they are in them- 
 selves, full of error and infirmity, even at the best; 
 but in the " white garments of salvation," their sins 
 being " washed in the blood of the Lamb." 
 
 And now consider what may reasonably be ex- 
 pected of those who have been thus forgiven. They 
 had nothing at all to pay, and their debt is blotted 
 out. And would it not be shocking for one who 
 pretended to have " this hope in him," to entertain 
 malice or resentment against a fellow-creature, on 
 1 See Jude, 24. 
 
 c c 
 
386 MATT. XVIII. 8135. 
 
 account of some real or supposed injury? We are 
 taught, by the conclusion of the parable, in what light 
 such conduct would appear in the eyes of God. 
 
 28. But the same servant went out, and found one of his 
 fellow-servants, which owed him an hundred pence : and he 
 
 laid hands on him, and took him by the throat, saying, Pay 
 me that thou owest. 
 
 29. And his fellow-servant fell down at his feet, and be- 
 sought him, saying, Have patience with me, and I will pay 
 thee all. 
 
 30. And he would not : but went and cast him into pri- 
 son, till he should pay the debt. 
 
 Two things are here to be observed. First, that 
 the fellow-servant really owed the other something : 
 \LGOwedhim an hundred pence. This supposes that 
 we may indeed receive an injury from a neighbour ; 
 may be seriously hurt in our reputation or our for- 
 tune. It is not asserted that these things are no- 
 thing ; that we can avoid feeling them as injuries ; 
 that we have not a right to complain of those who 
 commit them intentionally. Neither is it asserted 
 in the parable, that the hundred pence may not re- 
 present a sum of money which it is inconvenient for 
 the creditor to lose. 
 
 But what the parable does imply the second 
 thing to be remarked is, that the greatest injury 
 which a fellow-creature can do to us, is no more 
 in comparison with our offences against God, than 
 a hundred pence are to ten thousand talents : which 
 is about as four millions of our money to three 
 pounds. And, therefore, God may justly require of 
 us, if we hope for forgiveness from him, that we for- 
 give our brother his trespasses. 
 
 10 
 
MATT. XVIII. 2135. 387 
 
 That he does require it, is plain from the sequel. 
 
 31. So when his fellow -servants saw what was done, they 
 were very sorry, and came and told unto their lord all that 
 was done. 
 
 32. Then his lord, after he had called him, said unto him, 
 O thou wicked servant, I foryave thee all that delt, because 
 thou desiredst me : 
 
 33. Shouldest not thou also have had compassion on thy 
 fellow- servant, even as I had pity on thee ? 
 
 34. And his lord was wroth, and delivered him to the 
 tormentors, till he should pay all that was due unto him. 
 
 35. 80 likewise shall my heavenly Father do also unto 
 you, if ye from your hearts forgive not every one his brother 
 their trespasses. 
 
 Thus it appears that a charitable, forgiving spirit 
 in ourselves, and God's mercy towards us, are 
 closely connected together : and that " he shall 
 have judgment without mercy who has shown no 
 mercy." Not that our forgiveness of an offender 
 can merit or procure God's pardon: we cannot 
 come before him as if we expected or claimed for- 
 giveness, because we have forgiven our enemies. 
 In the parable, the lord began by showing com- 
 passion on his debtor, and loosed him, and forgave 
 him the whole. And then, when he had forgiven 
 him, he expected to see a forgiving spirit in return. 
 He expected that a sense of mercy received should 
 produce in him a merciful disposition. Shouldest 
 not thou also have had compassion on thy fellow-ser- 
 vant, even as I had pity on thee f 
 
 The exercise of this duty is in many cases hard to 
 flesh and blood. The spirit which practises it can 
 only be produced by the gospel of Christ Jesus, 
 
 c c 2 
 
388 MATT XVIII. 21-35. 
 
 which has this excellence among other proofs of 
 its heavenly origin, that it creates the quality, 
 which it prescribes. Its doctrines establish its pre- 
 cepts. The belief of what the Scriptures affirm, 
 that we are all sinners against God, to whom par- 
 don is freely offered through the mercy of Christ, 
 must inspire us, if it be sincere, with a correspond- 
 ing feeling of mercy towards others. The Christian 
 is "kind, tender-hearted, and forgiving, even as 
 God for Christ's sake hath forgiven him." 2 
 
 This then is the secret for increasing such a spirit 
 in our hearts : to meditate on our own need of 
 mercy. If we remember the ten thousand talents 
 which we owe, we shall forget the hundred pence 
 which may be due to us. One who truly feels the 
 weight of his own sins, finds it impossible to think 
 severely or feel resentfully towards his neighbour. 
 He must pardon others, when there is so much 
 in himself to be pardoned. And if he has tasted 
 in his own bosom the peace and comfort of his Re- 
 deemer's love, he must forgive, when he has been 
 so much forgiven. 
 
 2 Eph. iv. 32. 
 
MATT. XIX. 112. 389 
 
 LECTURE LXXXT. 
 
 DIVORCEMENT FORBIDDEN. 
 
 MATT. xix. 1 12. 
 
 1 . And it came to pass, that when Jesus had finished 
 these sayings, he departed from Galilee, and came into the 
 coasts of Judea beyond Jordan ; 
 
 2. And great multitudes followed him ; and he healed 
 them there. 
 
 3. The Pharisees also came unto him, tempting him, and 
 saying unto Mm, Is it lawful for a man to put away his 
 wife for every cause ? 
 
 This was a proper question, if it had been asked 
 in a proper spirit. The law of Moses permitted 
 divorcement, for certain causes. 1 This law had been 
 greatly abused : reflecting persons must have seen 
 the evils which the abuse occasioned, and prophets 
 had rebuked it as one of the sins of the nation. 2 So 
 that persons sincerely desirous to know the will of 
 God, might justly inquire of a teacher sent from 
 him, Is it lawful to put away a wife for every cause? 
 
 The Pharisees came with no such good intention. 
 They came as before in the matter of the sabbath : 
 tempting him : hoping to find a reason to accuse 
 him. If he were to sanction the custom, he would 
 contradict the last prophet who had appeared amongst 
 
 1 Deut. xxiv. 1 ; Matt. v. 3J. 2 Mai. ii. 13. 
 
390 MATT. XIX. 112. 
 
 them : who had left it written, " The Lord regardeth 
 not the offering any more, or receiveth it with good 
 will at your hand. Yet ye say, Wherefore ? Be- 
 cause the Lord hath been witness between thee and 
 the wife of thy youth, against whom thou hast dealt 
 treacherously: yet is she thy companion, and the 
 wife of thy covenant. Therefore take heed to your 
 spirit, and let none deal treacherously against the 
 wife of his youth. For the Lord the God of Israel 
 saith, that he hateth putting away." * 
 
 On the other hand, if he condemned the custom, 
 as their consciences told them that he would, he 
 would contradict the permission which Moses, for 
 the hardness of their hearts, had granted: and hewould 
 offend many who had used that liberty, following a 
 practice which they had received as lawful from their 
 forefathers. Therefore it was not for any good pur- 
 pose, but out of their usual malice that the Phari- 
 sees came to him, saying. Is it lawful for a man to 
 put away his wife for every cause f 
 
 4- And he answered and said unto them, Have ye not 
 read, that he which made them at the beginning made them 
 male and female ; 
 
 5. And said, For this cause shall a man leave father and 
 mother, and shall cleave to his wife : and they twain shall 
 be one flesh ? * 
 
 6. Wherefore they are no more twain, but one flesh. 
 What therefore God hath joined together, let not man put 
 asunder. 
 
 7. They say unto him, Why did Moses then command to 
 give a writing of divorcement, and to put her away ? 5 
 
 3 Mai. ii. 1315. 4 Gen. ii. 24. 
 
 6 Deut xxiv. 1 . 
 
MATT. XIX. 1 12. 391 
 
 8. He saith unto them, Moses because of the hardness of 
 your hearts suffered you to put away your wives : but from 
 the beginning it was not so. 
 
 9. And I say unto you, Whosoever shall put away his 
 ivife, except it be for fornication, and shall marry another, 
 committeth adultery : and whoso marrieth her which is put 
 away, doth commit adultery. 
 
 For the Lord was come to correct error, such 
 errors as they had engrafted upon the law of Moses ' 
 he was even come to establish a purer discipline than 
 that of Moses, and to bring in all righteousness. The 
 will of God might be learnt from their own history : 
 when at the beginning God made them male and 
 female. For " Adam was first created :" and then, 
 because " it was not good for man to be alone," the 
 woman was formed " to be an help meet for him :" 
 and Adam said, speaking in the Spirit, This is now 
 bone of my bones, and flesh of my flesh : therefore 
 shall a man leave father and mother, and cleave unto 
 his wife, and they twain shall be one flesh. 
 
 This primitive law of God was now to be esta- 
 blished amongst all them that feared him. It was 
 the law made in the time of man's innocency. Man's 
 nature, indeed, had fallen, and his original innocency 
 could not return to him. But it was part of the 
 new covenant to be made with men ; 6 " I will put 
 my laws into their hearts, saith the Lord, and in 
 their minds will I write them." " My grace shall 
 be sufficient for them ;" sufficient to restrain them 
 from doing evil, and strengthen them to do well. 
 Instead, then, of putting away his wife for every cause, 
 a man must look upon her as a part of himself. The 
 
 6 See Heb. x. 16 ; Jer. xxxi. 33. 
 
392 MATT. XIX. 112. 
 
 two were made one ; were no longer two. There 
 are indeed reasons, such is human corruption, which 
 may render it needful for a man to put away even 
 his own flesh from him : he must sometimes consent 
 to lose a limb, that he may preserve his life ; and so 
 there may be a cause why he should be torn from 
 her, who had become as bone of his bone and flesh 
 of his flesh. But this must be what the severing of 
 a limb is ; no less painful, no less reluctantly con- 
 sented to. Nothing else must be the putting asunder 
 those whom God hath joined together. 
 
 The disciples, however, had been brought up 
 under the corrupt discipline of their country. They 
 were misled by evil custom ; and did not understand 
 the certain fact, that nothing so generally contributes 
 to domestic harmony, as the knowledge that the 
 marriage tie is indissoluble : nothing so surely dis- 
 turbs mutual agreement, as the facility of separa- 
 tion. They venture to remonstrate against the 
 strict rule which their master had laid down. 
 
 10. His disciples say unto him, If the case of the man be 
 so with his wife, it is not good to marry. 
 
 11. But he said unto them, All men cannot receive this 
 Baying, save they to whom it is given. 
 
 12. for there are some eunuchs, which were so born from 
 their mothers womb : and there are some eunuchs, which 
 were made eunuchs of men : and there be eunuchs which 
 have made themselves eunuchs for the kingdom of heavens 
 take. He that is able to receive it, let him receive it. 
 
 Our Lord replies to the rash observation of his dis- 
 ciples in these condescending terms : telling them 
 that their notion, it is not good to marry > cannot be 
 
MATT. XIX. 112. 393 
 
 generally received. Marriage is instituted of God, 
 and is commonly desirable for mankind. There may 
 be certain cases in which it is expedient to wean the 
 affections from things below. There had been some 
 who had renounced the comforts of conjugal and 
 parental love, that they might devote themselves 
 more entirety to the love of God. And doubtless 
 the Lord foresaw that there would be more such, as 
 his religion spread through the world, and his pro- 
 phecy became manifestly true, that he was not come 
 to " send peace upon earth, but a sword." Many, 
 for the kingdom of heaven's sake, would suffer perse- 
 cution. And in times of persecution, they that are 
 married " have trouble in the flesh." 7 It is hard in 
 any case to lie in prison or to leave a country : but 
 it becomes a double hardship when a family must be 
 abandoned : when that which is in all other cases the 
 first duty, that a man cleave unto his wife, becomes 
 his sin, because it makes him unfaithful to his God. 
 Some therefore, might think it wise to keep from 
 such temptations, and abstain from marriage for the 
 kingdom of heavens sake. These would do well. 
 " But as God hath distributed to every man, as the 
 Lord hath called every man, so let him walk." 
 " Every man hath his proper gift of God, one after 
 this manner, and another after that." 8 
 
 Meanwhile, " to the married the Lord commands, 
 Let not the wife depart from the husband, and let 
 not the husband put away his wife:" 9 but " let every 
 one so love his wife even as himself; and the wife 
 see that she reverence her husband." 
 
 7 1 Cor. vii. 28. 8 Ib, vii. 17 and 7. 
 
 9 1 Ib. vii. 10. i Eph. v. 1. 
 
394 MATT. XIX. 1315. 
 
 LECTURE LXXXIL 
 
 LITTLE CHILDREN ADMITTED TO A BLESSING. 
 MATT. xix. 1315. 
 
 13. Then were there lr ought unto him little children, that 
 he should put his hands on them, and pray : and the disci- 
 ples rebuked them. 
 
 Our Lord was so pressed upon by those who came 
 to hear him, and to receive benefits from him, that 
 he had often " no leisure so much as to eat." Per- 
 haps it was on one of these occasions that the parents 
 or friends of these little children brought them to him, 
 that he should put his hands on them, and pray. 
 From very early times this had been a method of 
 blessing. Joseph presented his son to Jacob, then 
 on his death-bed : and " said unto his father, 2 These 
 are my sons whom God hath given me in this place. 
 And he said, Bring them I pray thee unto me, and 
 I will bless them. And Israel stretched out his 
 right hand, and laid it upon Ephraim's head, and his 
 left hand upon Manasseh's head : and he said, God, 
 before whom my fathers Abraham and Isaac did 
 walk, the God which fed me all my life long, the 
 angel which redeemed me from all evil, bless the 
 lads:" " and let them grow into "a multitude in the 
 midst of the earth." 
 
 After this example the friends of these children 
 
 Mark vi. 31. * Gen. xlviii. 816. 
 
MATT. XIX. 1315. 395 
 
 desired that they might receive the blessing of 
 him whom they perceived to be a prophet, and per- 
 haps knew not yet to be more than a prophet. The 
 disciples did not approve the interruption, and would 
 have restrained the parents ; forgetting that it was 
 the character predicted of their Lord, that he should 
 " gather the lambs in his bosom." J n this instance, 
 as lately in the case of marriage, he seized the oppor- 
 tunity of leaving an important lesson. 
 
 14. But Jesus said, Suffer little children, and forbid 
 them not, to come unto me ; for of such is the kingdom of 
 heaven. 
 
 15. And he laid his hands on them, and departed thence. 
 
 As much as to say, " Take heed that ye despise 
 not one of these little ones." They are examples of 
 what all must be who are admitted into God's 
 heavenly kingdom. 
 
 This is a proper subject for consideration. For, 
 undoubtedly, there is much in children which we 
 know to be displeasing to God. There is wilful- 
 ness. A child does not naturally submit to be re- 
 strained and contradicted. It does not yield up its 
 own will to the will of those whom it ought to obey; 
 but shows, by perverseness and selfishness, the cor- 
 rupt stock from which it springs, the corrupt nature 
 with which it is born. There is also in children a 
 recklessness of every thing beyond the present time, 
 and an ignorance of things most needful to be known, 
 which though not to be imputed to them as a fault, 
 because it belongs to their early years, still must not 
 
 3 Isa. xl, 11. 
 
396 MATT. XIX. 13 15. 
 
 be suffered to remain ; for the apostles require of 
 us that we " be not children in understanding," but 
 " add to our faith knowledge." 4 
 
 Yet we are told, of such is the kingdom of heaven. 
 There are many qualities, we know, which must be 
 found in those who enter that kingdom : some of 
 which do naturally belong to the tender age of 
 children, and others of which a tender age is natu- 
 rally incapable. But what our Lord seems here to 
 have had especially in view, is their freedom from 
 gross and presumptuous sins. For such must be the 
 heirs of the kingdom. Certainly a child has no 
 active obedience to his Maker. But then he has no 
 open defiance to his will. Certainly a child has the 
 seeds of all sin within him : but those sins have not 
 grown up, and flourished, and ripened their poisonous 
 fruit. We behold the playful infancy of a child : we 
 know well that in the strict sense of the word it is 
 not innocence: but still if we were told that God 
 would take such a being to dwell with himself in a 
 purer state, we should see in that nothing to contra- 
 dict our ideas of God or of heaven. But when we 
 look upon a wicked man, in full bearing of the fruit 
 of his natural corruption ; polluted with uncleanness, 
 intemperance, malice, hatred, profaneness, covetous- 
 ness : we perceive at once that such an one, unless 
 he turn away from his wickedness and be converted, 
 must needs " be punished," as Scripture declares that 
 he will be, " with everlasting destruction from the 
 presence of the Lord." We are not surprised, when 
 St. Paul assures us that no adulterer, nor unclean 
 person, nor drunkard, nor malicious, nor revenge- 
 4 1 Cor-xiv. 20. 2 Pet. i. 5. 
 
MATT. XIX. 1315. 397 
 
 ful, nor covetous man, " hath any inheritance in 
 the kingdom of Christ and of God." 5 Nay, we 
 should be surprised if he said that they could be 
 admitted there, unless they repent and be con- 
 verted. 
 
 The infant Samuel furnishes an example, devoted 
 as he was to God from his birth. We are told of 
 him in his early years, that " Samuel did not yet 
 know the Lord, neither was the word of the Lord 
 revealed to him." 6 But we can readily believe him, 
 whether living or dying, to be an object of the Lord's 
 regard and favour. How different the case of Saul, 
 disobedient, deceitful, jealous, ungrateful, treacherous, 
 murderous ! 
 
 In this, then, the kingdom of heaven is for such 
 as little children. Its inheritors, like them, must be 
 free from the pollution of sin. They must be cleansed 
 " from all filthiness of the flesh and of the spirit." 
 They must be bearing the image of God in righte- 
 ousness and true holiness. The apostle says, " in 
 malice," though not " in understanding," yet " in 
 malice be ye children:" that is, be without malice, 
 as they are. And so we might go on to say, in all 
 " the works of the flesh ; in adultery, fornication, 
 envyings, murders, drunkenness, revellings, and such 
 like," " be ye children :"' be like those, the happi- 
 ness of whose infancy it is that they cannot be guilty 
 of those sins, on account of which the wrath of God 
 cometh upon the wicked. The disposition, indeed, 
 may be lurking within, the evil propensity may re- 
 main, as the seeds of all evil are in the hearts of 
 
 5 Compare Gal. v. 19 22, with Eph. v. 5, 6. 6 1 Sam. Hi. 7. 
 
398 MATT. XIX. 1315. 
 
 children : there is " a law in the members warring 
 against the law of the mind :" a law which nothing 
 but divine grace restrains from prevailing. Still, 
 " he that is born of God keepeth himself, and that 
 wicked one toucheth him not." 7 " He cannot sin :" 
 he cannot yield to wilful and presumptuous sin, " be- 
 cause he is born of God." He cannot be like Saul, 
 cherishing in his heart the most hateful passions, and 
 hurried by them into the most atrocious deeds. " Sin 
 has no more dominion over him ;" he is " led by the 
 Spirit, and through the Spirit he mortifies the deeds 
 of the body." 
 
 Everything is important so important that all 
 other things are trifling in comparison which assists 
 in showing us what those must be who belong to 
 the kingdom of heaven. Therefore let all examine 
 themselves, and see whether they possess those quali- 
 ties which Christ approves in CHILDREN. Our de- 
 pendence and we have daily reason to thank God 
 for this is not in our own righteousness or holiness. 
 Still there is no proof that we are entitled to trust 
 to the righteousness of Christ, unless we are clothed 
 in the robe of innocency, which is a part of that 
 wedding-garment which he is ready to bestow, and 
 which he expects to find on all who are to sit down 
 as guests at the marriage-supper of the Lamb. 
 
 7 1 Johniii. 9 ; v. 18. 
 
MATT. XIX. 1630. 399 
 
 LECTURE LXXXIII. 
 
 CHRIST QUESTIONED BY A 1OUNG RICH MAN. 
 MATT. xix. 1630. 
 
 16. And, behold, one came and said unto him, Good 
 Master, what good thing shall I do, that I may have eter- 
 nal life ? 
 
 17. And he said unto him, Why callest thou me good? 
 there is none good but one, that is, God : l but if thou wilt 
 enter into life, keep the commandments. 
 
 18. He saith unto him, Which ? Jesus said, Thou shalt 
 do no murder, Thou shalt not commit adultery, Thou shalt 
 not steal, Thou shalt not bear false witness, 
 
 19. Honour thy father and thy mother : and, Thou shalt 
 love thy neighbour as thyself. 
 
 This young man had heard the report of our Lord's 
 fame as a teacher sent from God, and seems to have 
 come not as others, " tempting him, " but, like Nico- 
 demus, to ascertain his doctrine : to see how it 
 differed from that of the scribes and Pharisees : and 
 how that eternal life was to be attained, which Jesus 
 was understood to make the foundation of all his 
 precepts. What good thing shall I do, that I may 
 have eternal life f 
 
 +J 
 
 1 This condemns the pompous titles which the Jews were ac- 
 customed to give to their teachers the Rabbies, and which they 
 expected and delighted in. 
 
400 MATT. XIX. 1C 30. 
 
 A point is gained, when men come to inquire 
 about eternal life at all. It is often heard of and 
 talked of, without exciting any inquiry. 
 
 Jesus reminds him of the law in which the will 
 of God was declared. 2 " Ye shall do my judgments, 
 and keep mine ordinances, to walk therein : I am 
 the Lord your God. Ye shall therefore keep my 
 statutes, and my judgments, which if a man do, he 
 shall live in them : I am the Lord." This law he 
 was " not come to destroy, but to fulfil :" not to 
 make void, but to establish. It is as true under the 
 gospel as under the law, that whosoever " will 
 enter into life, must keep the commandments." And 
 Jesus saw fit to use this great truth as the basis of 
 his teaching on the present occasion. 
 
 20. The young man saith unto him, All these things 
 have I kept from my youth up : what lack I yet ? 
 
 It may be, that in this answer, he did not mean 
 to boast of entire obedience, but only to observe, 
 that he had received these commandments as the 
 law of his forefathers and his country ; had been 
 taught from his youth to keep them, to consider 
 them as his guide and rule. If indeed he intended 
 to assert that he had never offended against them 
 by omission or transgression, he gave a proof how 
 little he knew himself and his own infirmity. Had 
 he been sincerely endeavouring to regulate his 
 thoughts, words, and works, according to the pure 
 and holy law of God, his answer would have been 
 All these I have been taught to follow : and " I 
 
 8 Levit. xviii. 4, 5. 
 
MATT. XIX. 16-30. 401 
 
 delight in the law of God after the inward man: but 
 I see another law in my members, warring against 
 the law of my mind, and bringing me into captivity 
 to the law of sin which is in my members." 3 Who 
 shall deliver me from the power of this corrupt 
 nature ? The gospel has its ready answer to such 
 inquiries as these : " Work out your own salvation 
 with fear and trembling : for it is God which work- 
 eth in you both to will and to do of his good plea- 
 sure." " Sin shall not have dominion over you : for 
 ye are not under the law, but under grace." 
 
 This young man, however, complains of no diffi- 
 culty, and experiences no distrust of himself : and on 
 his question, What lack I yet f 
 
 21. Jestis said unto him, If thou wilt be perfect, go and 
 sell that thou hast, and give to the poor, and thou shalt 
 have treasure in heaven : and come and follow me. 
 
 Thou hast the knowledge which must be the foun- 
 dation of all religion ; thou hast been initiated into 
 acquaintance with God and his will : thou hast " the 
 shadow of good things to come :" if thou wilt be 
 perfect? wilt be completely instructed in the ways of 
 wisdom, there is more to learn than a short discourse 
 can tell nay, there is much which cannot be yet 
 fully explained : but give up thy earthly possessions, 
 make common cause with my disciples, and come and 
 follow me, that thou mayest have eternal life. 
 
 3 Rom. vii. 23. 
 
 * Phil. ii. 12; Rom. vi. 14. 
 
 5 TeXeios, is explained by a similar usage of the word, 1 Cor ii. 
 6. and Phil. iii. 15. "We speak wisdom among them that are 
 perfect." " Let us therefore, as many as are perfect, be thus 
 minded." 
 
 D D 
 
402 MATT. XIX. 1G-30. 
 
 These very words, Follow me, were addressed to 
 Matthew, " and he arose and followed him." Had 
 this inquirer done the same, he like Matthew would 
 have belonged to Christ's earthly kingdom : unto 
 him " it would have been given to know the mys- 
 teries of the kingdom of God:" and he too like Mat- 
 thew might have obtained a place in his heavenly 
 kingdom : the sacrifice was not to be unrequited : 
 thou shalt have treasure in heaven. 
 
 22. But when the young man heard that saying, he went 
 away sorrowful: for he had great possessions. 
 
 23. Then said Jesus unto his disciples, Verily I say unto 
 you, That a rich man shall hardly enter into the kingdom 
 of heaven. 
 
 24. And again I say unto you. It is easier for a camel to 
 go through the eye of a needle, than for a rich man to enter 
 into the kingdom of God. 
 
 25. When his disciples heard it, they were exceedingly 
 amazed, saying, Who then can be saved ? 
 
 26. But Jesus beheld them, and said unto them, With 
 men this is impossible ; but with God all things are pos- 
 sible. 
 
 How many are the temptations attached to riches, 
 which prevent a man from " seeking first the king- 
 dom of God !" Riches have the advantages of this 
 world ; and dispose the heart to set its affections 
 here, instead of looking beyond, to " an inheritance 
 incorruptible and undefiled." Riches can purchase 
 pleasure : and he " that liveth in pleasure is dead 
 while he live th." Riches lead to honours; and there 
 is danger of " loving the praise of men more than 
 the praise of God." But all these natural difficul- 
 ties are surmounted by the energy of divine grace. 
 
MATT. XIX. 16-30. 403 
 
 With God all things are possible. And, taught of 
 him, the rich may learn so to employ their wealth 
 and their influence, as to be "rich towards God," and 
 " lay up for themselves a good foundation against 
 the time to come." 
 
 27. Then answered Peter and said unto him, Behold, we 
 have forsaken all, and followed thee ; what shall we have 
 therefore ? 
 
 28. And Jesus said unto them, Verily I say unto you, 
 That ye which have followed me, in the regeneration^ when 
 the Son of man shall sit in the throne of his glory, ye also 
 shall sit upon twelve thrones, judging the twelve tribes of 
 Israel. 
 
 29. And every one that hath forsaken houses, or brethren, 
 or sisters, or father, or mother, or wife, or children, or 
 lands, for my names sake, shall receive an hundredfold, 
 and shall inherit everlasting life. 
 
 30. But many that are first shall be last; and the last 
 shall be first. 
 
 The expressions here, are taken from earthly judg- 
 ments and dignities. Those who, for Christ's sake 
 and the gospel's, have forsaken what is now dear to 
 them, shall hereafter have high honour, high dignity, 
 in that " new heaven and new earth, wherein dwelleth 
 righteousness." As the promise is expressed else- 
 where, " To him that overcometh, will I give to sit 
 with me on my throne." Then they who now de- 
 spise and persecute my followers, shall see the men 
 whom they despised and persecuted, honoured with 
 the first place in the kingdom of God : seated by 
 the throne of the Judge ; nay, sitting in judgment 
 
 6 In the renovation or restoration of all things ; in " the new 
 heaven and new earth " which shall be, when " the first heaven 
 and the first earth are passed away." See Rev. xxi. 1. 
 
 D D 2 
 
404 MATT. XIX 1630 
 
 with him, and condemning, by the example of their 
 own faith, those who refused to repent and believe. 7 
 For many shall change places ; many that are first 
 shall be last, and the last shall be first. 
 
 One among other lessons to be learnt from the 
 passage before us is, that we clearly ascertain the 
 purpose of our own hearts. This young man seemed 
 to desire eternal life. But he did not desire it so 
 far as to make a sacrifice for it. He valued his 
 earthly possessions more. Many, in every age, are 
 under the same delusion. They imagine that they 
 have a sincere intention to please God, and lead a 
 Christian life, and seek everlasting happiness. They 
 will " do many things:" things that do not interfere 
 with their old habits, or differ from their neighbour's 
 practice, or injure their worldly interest, or cost them 
 any painful sacrifice. But they lack one thing. They 
 will not so surrender to their Saviour their entire 
 heart, as to do everything, resign everything, re- 
 nounce everything, rather than be without a decisive 
 and certain proof of lively faith. 
 
 Let all consider within themselves. They value 
 their hopes of heaven. They would not forfeit them 
 for worlds. They desire to have eternal life. 
 
 So this young man desired. But when the trial 
 came, it appeared that he desired still more to pre- 
 serve his earthly possessions. He mistook, therefore, 
 the state of his own heart : and leaves us a testi- 
 mony, that an effectual desire of eternal life is not a 
 
 7 Such is probably the meaning of what is said in v. 28, that 
 the apostles shall sit on twelve thrones, judging the twelve tribes 
 of Israel. 
 
MATT. XIX. 1630. 405 
 
 mere wish to inherit it, but a determination to seek 
 it at all hazards. A man might desire a livelihood 
 or a fortune ; but if he took no pains to procure or 
 earn it, evidently he would like something else better, 
 namely, his own ease. Now, eternal life is not to 
 be attained, unless it is sought in the first place. It 
 was not attained by him, who preferred his worldly 
 possessions. It cannot be attained by any who re- 
 fuse to part with every evil habit and sinful indul- 
 gence. Riches were the touchstone applied to this 
 man's faith, and showed it to be defective. Any 
 corrupt or even doubtful practice, anything which in 
 the least offends against conscience or the spirit of 
 the Bible, will equally show our profession to be in- 
 sincere. It withholds our heart from Christ, as his 
 was withheld. It proves us unworthy of eternal 
 life, as he was proved unworthy. We can only 
 attain that on the terms of him who offers it ; which 
 are, that we " seek first the kingdom of God and his 
 righteousness," and make no attempt to " serve God 
 and Mammon." 
 
406 MATT. XX. 1 1C. 
 
 LECTURE LXXXIV. 
 
 PARABLE OF THE LABOURERS IN THE VINEYARD. 
 MATT. xx. 1 16. 
 
 1. For the kingdom of heaven is like unto a man that is 
 an householder ; which went out early in the morning to hire 
 labourers into his vineyard. 
 
 2. And when he had agreed with the labourers for a 
 penny a day, he sent them into his vineyard. 1 
 
 The way of God's dealings with man under the 
 gospel dispensation, is here compared to the conduct 
 of a householder who employs labourers in his vine- 
 yard. The householder has a vineyard to be culti- 
 vated : he hires labourers; he assigns them a recom- 
 pense. God too has a work for his reasonable crea- 
 tures ; that they live righteously, soberly, and godly 
 in this present world, in expectation of his glorious 
 kingdom hereafter. 2 Early in the morning, from 
 their very infancy, are Christians summoned to this 
 service : summoned to renounce the works of the 
 devil, and to keep God's holy will and command- 
 ments, and to walk in them all their life. So is it 
 engaged in behalf of every child in baptism ; and 
 truly happy would it be, if all, as they come to age, 
 
 1 For the customary price of a day's labour in that country. 
 
 2 See Titus ii. 1114. 
 
MATT. XX. 116. 407 
 
 acknowledged the obligations by which they are 
 bound, and kept that service which is " perfect free- 
 dom." Great indeed is the honour of the service, 
 and great " the recompense of reward." Why 
 has our heavenly King so often reason to expostu- 
 late, " If I be a Father, where is mine honour ? And 
 if I be a master, where is my fear ?" 3 
 
 3. And he went out about the third hour, and saw others 
 standing idle in the marketplace , 
 
 4. And said unto them ; Go ye also into the vineyard, 
 and whatsoever is right I will give you. And they went 
 their way. 
 
 5. Again he went out about the sixth and ninth hour, 
 and did likeivise. 
 
 Reckoning the morning, as the Jewish custom 
 was, from the sixth hour of our day, the third hour 
 answers to the period of youth ; the sixth, to that of 
 manhood ; the ninth to that of advancing age. A 
 quarter, or a half, or even three-fourths of the longest 
 life are now past. Is it to be still said, " The har- 
 vest is past, the summer is ended, and we are not 
 saved ?" 4 Such is the goodness of God, that he does 
 not abandon the rebellious people who have long 
 preferred their own will to his. He does not let 
 them alone, to reap the fruits which they have sown. 
 The gospel is continually sounding in their ears the 
 offer of reconciliation and acceptance ; is inviting 
 them to seek the pardon of sin through the one 
 sacrifice for sin, and so to go into the vineyard and 
 work there their appointed time. Such were those 
 whom John the Baptist brought to repentance : such 
 
 3 Mai. i. 6. * Jer. viii. 20. 
 
408 MATT. XX. 116. 
 
 were those who first listened to the message of the 
 apostles: and such are many in every age, who, 
 having in their youth been deaf to the call of duty, 
 hearken to it in their riper years. What reason have 
 they to bless God, who has subdued their sinful and 
 reluctant hearts, and made them willing to serve 
 him ! How thankfully does St. Paul speak of this, 
 and describe his own case as an encouragement to 
 others ! " For this cause I obtained mercy, that in 
 me first Jesus Christ might shew forth all longsuffer- 
 ing, for a pattern to them which should hereafter 
 believe on him to life everlasting." 5 
 
 6. And about the eleventh hour he went out, and found 
 others standing idle, and saith unto them, Why stand ye 
 here all the day idle ? 
 
 7. They say unto him, Because no man hath hired us. 
 He saith unto them, Go ye also into the vineyard ; and 
 whatsoever is right, that shall ye receive. 
 
 Observe what is implied in the question, Why 
 stand ye here all the day idle? Yet why should 
 they not, if there was no certain and essential con- 
 cern, in which it was their duty to be engaged ? 
 And what that concern is, we need not go far to 
 inquire. It is the working out our salvation ; it is 
 the securing our eternal state ; it is the preparing 
 ourselves for eternity, by living to him who died for 
 us ; died for us, that he might bring us to God, and 
 make us a peculiar people, zealous in the Lord's 
 service, and doing all to his glory. Whosoever is 
 not thus employed, is, in the judgment of his Maker, 
 idle. Busy enough he may be, and probably is : for 
 
 a 1 Tim. i. 16. 
 
MATT. XX. 1 16. 409 
 
 the yoke of Satan is not light, nor the burden of 
 Mammon easy : but God will esteem him idle, and 
 appoint him the portion of the slothful and unprofit- 
 able. 
 
 It is true concerning the Gentiles, whose case was 
 perhaps uppermost in our Lord's view when he ut- 
 tered this parable, that they might with some justice 
 return the answer, Because no man hath hired us. 
 Their business in the world, though it might have 
 been better known and practised than they did know 
 or practise it, had not been clearly revealed. But 
 none of us could plead a like excuse. We have 
 been engaged, from our very birth, to the service of 
 God through Christ Jesus. Those of us who have 
 been standing idle, have not stood idle for want of 
 business to perform. A business has been enjoined 
 us which may well employ our first thoughts and our 
 best endeavours ; a business honourable, if to serve 
 the King of heaven is honourable ; a business great 
 and serious, if the condition of a never-dying soul is 
 serious. He said to us at our baptism, Go ye into 
 my vineyard, and whatsoever is right ye shall receive. 
 He repeats the same to us, by the suggestions of the 
 Holy Spirit, every time that conscience whispers, Is 
 my heart right with God ? He says the same by 
 the voice of his word, whenever we are warned in 
 Scripture, " What shall it profit a man if he should 
 gain the whole world, and lose his own soul ?" His 
 ministers are constantly pressing the same truths 
 upon us ; and so is the flight of life, and so is the 
 approach of death, and so is the daily disappearance 
 of our neighbours from this earthly scene. We, 
 therefore, if we are standing all the day idle, idle as 
 
410 MATT. XX. 116. 
 
 to the most important thing, though perhaps busy in 
 worldly affairs, and even pleading that excuse we 
 cannot allege the pretext that no man hath hired us. 
 
 8. So when even was come, the lord of the vineyard saith 
 unto his steward, Call the labourers and give them their 
 hire, beginning from the last unto the first. 
 
 9. And when they came that were hired about the eleventh 
 hour, they received every man a penny. 
 
 10. But when the first came, they supposed that they 
 should have received more ; and they likewise received every 
 man a penny. 
 
 11. And when they had received it, they murmured 
 against the good man of the house, 
 
 12. Saying, These last have wrought but one hour, and 
 thou hast made them equal unto us, which have borne the 
 burden and heat of the day. 
 
 13. But he answered one of them, and said, Friend, I do 
 thee no wrong : didst not thou agree with me for a penny ? 
 
 14. Take that thine is, and go thy way : I will give unto 
 this last, even as unto thee. 
 
 15. Is it not lawful for me to do what I will with mine 
 own ? Is thine eye evil, because I am good ? 
 
 16. So the last shall befirst^ and the first last: for many 
 be called, but few chosen. 
 
 This conclusion of the parable rebukes, by antici- 
 pation, the envy and jealousy of the Jewish nation, 
 which burst out as soon as the apostles proclaimed 
 that " God had granted unto the Gentiles also re- 
 pentance unto life." This " holy nation," this " pe- 
 culiar people," murmured that others should be 
 " made equal unto " themselves in the kingdom of 
 God, whether on earth or in heaven. No disciple 
 of Christ ever complained that God had shown 
 mercy unto those whom he may have received at the 
 
MATT. XX. 116. 411 
 
 eleventh hour. No disciple of Christ ever boasted 
 that he had borne the burden and heat of the day : 
 he entreats from first to last that his offences may 
 be pardoned, and not that his merits may be weighed. 
 But the eye of the Jew was evil, because God was 
 good : when a multitude of the Gentiles heard the 
 word gladly, they were " filled with envy :" 6 and 
 even Peter himself was instructed by a vision, before 
 he ventured to declare that " in every nation he that 
 feareth God and worketh righteousness is accepted 
 of Him." 7 So corrupt and deceitful is the human 
 heart: which is capable of finding even in its spiritual 
 privileges the materials of jealousy, contempt, and 
 hatred. 
 
 It is not the object of this parable, to point out 
 the danger of delay in turning to the service of God. 
 But the parable gives occasion to remark it. For 
 how few live to an eleventh hour ! How few, if 
 they do live to it, then listen to a command which 
 they have rejected all their lives ! Fewer still are 
 able to give proof of their obedience, by going then 
 to do work in the vineyard ! Let not the " long- 
 suffering of God," which is designed to " lead to re- 
 pentance," lead to presumption which might pre- 
 clude repentance. To the eleventh hour, to the very 
 close of life, it is written over mercy's gate, " Knock, 
 and it shall be opened unto you." But upon no 
 man's forehead is it written, This man shall have 
 space granted him to seek the gate at last, and shall 
 have the will to knock there. And if God intended 
 
 6 Acts xii. 45 ; xiv. 1, &c. 7 Acts x. 35. 
 
 5 
 
112 MATT. XX. 1723. 
 
 to reward those who do not decidedly engage in his 
 service, we should not find this parable in scripture* 
 He would not rebuke and invite those who are 
 standing all the day idle, if all were to receive, 
 whether they had laboured in the vineyard or no. 
 If God would hereafter make no " difference be- 
 tween him that serveth him, and him that serve th 
 him not," 8 we should not be told that though many 
 are called few are chosen. 
 
 LECTURE LXXXV. 
 
 DISTINCTION REQUESTED FOR JAMES AND JOHN. 
 MATT. xx. 17 23. 
 
 1 7. And Jesus going up to Jerusalem took the twelve dis- 
 ciples apart in the way, and said unto them, 
 
 18. Behold, we go up to Jerusalem ; and the Son of man 
 shall be betrayed unto the chief priests and unto the scribes, 
 and they shall condemn him to death, 
 
 19. And shall deliver him to the Gentiles to mock and 
 to scourge and to crucify him : and the third day he shall 
 rise again. 
 
 20. Then came to him the mother of Zebedees children 
 with her sons, worshipping him, and desiring a certain thing 
 of him. 
 
 21. And he said unto her, What wilt thou? she saith 
 unto hint, Grant that these my two sons may sit, the one on 
 lluj right hand, and the other on the left, in thy kingdom. 
 
 8 Mal.iii. 18. 
 
MATT. XX. 1728. 413 
 
 Those who are nearest in power and greatness to 
 an earthly king, sit on his right hand and his left. 
 The mind of the mother of these apostles had not yet 
 been raised to things above, or taught to expect a 
 spiritual kingdom. And we cannot wonder at the 
 distinction which she desired for her two sons. " After 
 all these things do the Gentiles seek." But it ill 
 becomes those, who profess to " seek first the king- 
 dom of God," to show the same eagerness for worldly 
 things as if they expected no other portion. 
 
 22. But Jesus answered and said, Ye know not what ye 
 ask. Are ye able to drink of the cup that I shall drink of, 
 and to be baptized with the baptism that I am baptized 
 icith ? They say unto him, We are able. l 
 
 23. And he saith unto them, Ye shall drink indeed of 
 my clip, and be baptized with the baptism that I am bap- 
 tized with : but to sit on my right hand, and on my left, is 
 not mine to give, but it shall be given to them for whom it 
 is prepared of my Father. 
 
 Our Lord first gave them an intimation, that the 
 honour they sought could not be easily attained, and 
 could only be reached by patiently enduring what- 
 ever they might be called to suffer in the cause of 
 his religion. 
 
 Probably the two disciples did not fully compre- 
 hend his meaning. They would perceive, however, 
 what it implied. They must be prepared to expect 
 dangers and endure hardships. This they had been 
 
 1 In early times, each guest at an entertainment, or member of 
 a family, had a portion assigned him, a mess or a cup of his own. 
 See Gen. xliii. 34. Hence the figurative expression Ye shall 
 drink of my cup ; ye shall taste of that dispensation which is as- 
 signed to me. 
 
4U MATT. XX. 17^3. 
 
 accustomed to hear. And they answer, We arc able. 
 We are ready to encounter all difficulties. 
 
 Our Lord's reply indicated an exact foreknowledge 
 of what should happen. Ye shall indeed drink of my 
 cup : ye shall indeed be called, as my disciples, to 
 taste of the same cup of suffering which I have en- 
 gaged to drink : and ye shall be baptized with the 
 baptism that I am baptized with; ye shall be 
 plunged in earthly sorrow of the same nature as 
 mine : for " the disciple is not greater than his lord." 
 A prediction which was surely fulfilled. For of 
 these two brothers, James was the first among the 
 apostles whom we read of as slain " for righteous- 
 ness' sake;" 2 and John was imprisoned at a very 
 advanced age, and, like his blessed Master, was 
 made " a man of sorrows and acquainted with 
 grief." 3 
 
 This he, who knew all things, now foretold, 
 though in dark words which could not be imme- 
 diately understood. " Now I tell you before it come 
 to pass, that when it is come to pass, ye may believe 
 that I am he." 
 
 What follows, takes us by surprise. To sit on my 
 right hand, and on my left, is not mine to give, but it 
 shall be given to them for whom it is prepared of my 
 Father. The matter in our Lord's mind, as he spoke 
 was, no doubt, his heavenly kingdom. It might not 
 be in the apostles' mind, but it was in his mind. 
 And how are we to explain his meaning, when he 
 says, It is not mine to give f To whom then should 
 we go ? Especially when he has elsewhere asserted : 
 
 2 Acts xii. 1,2. 3 See Rev. i. 9. 
 
MATT. XX. 1723. 415 
 
 " The Father judgeth no man, but hath delivered all 
 judgment to the Son." " All things are delivered 
 unto me of my Father." " I go to prepare a place 
 for you, that where I am, there ye may be also." 
 All these sentences prove, that, in one sense, the 
 kingdom of heaven is our Lord's giving, and only his 
 giving. How then do they agree with the clause, 
 which says, it shall only be given to them for whom it 
 is prepared of the Fattier ? A little consideration 
 will explain. 
 
 It has pleased God in the gospel covenant, to pro- 
 mise eternal life to such as shall possess a certain 
 character, or answer a certain description. He does 
 not assign it to particular persons, but to a particular 
 description of persons. Not to this or that individual, 
 but to every individual in whom that character is 
 found. 
 
 HE knows, indeed, who they are, whom he " has 
 decreed to deliver from curse and damnation, and 
 to bring by Christ to everlasting salvation, as ves- 
 sels made to honour." But all that he reveals, or 
 enables us to know of them is their character. 
 They " are called by his Spirit working in due 
 season ; they through grace obey the calling ; they 
 are made like the image of his Son ; they walk re- 
 ligiously in good works : and at length, by God's 
 mercy, they attain to everlasting felicity." 4 And 
 beyond these ; to others than these ; and not of this 
 class ; it is not in the power even of our Lord to 
 give an entrance into his kingdom. The request 
 was, that he should dispose of it differently : that he 
 
 4 See Articles of Religion, xvii. 
 
416 MATT. XX. 1723. 
 
 should assign it to persons, without respect to cha- 
 racter. Grant to these my two sons, that they may 
 sit, the one on thy right hand, and the other on the 
 left, in thy kingdom. Just as in the world situations 
 of trust are sometimes bestowed, not because the 
 individuals are fit for them, but because they desire 
 them. And this unjust request draws forth the 
 memorable reply : It is not mine to give, but to them 
 for whom it is prepared of my Father. 5 Not from 
 want of authority in him, " who is over all, God 
 blessed for ever:" but for want of fitness in the 
 person. In the same sense as we say, It is impos- 
 sible for God to be false to his word : in that sense 
 it is impossible for Christ himself to give his king- 
 dom to others than those for whom God has prepared 
 it. 
 
 It cannot, therefore, be designed for any who do 
 not believe in him by whom it was purchased, and 
 through whom it is bestowed. 
 
 First, because " eternal life is the gift of God 
 through Jesus Christ :" " No man cometh unto the 
 Father, but by him." 
 
 Secondly, because these alone direct their lives, 
 discipline their hearts, and order their conversation, 
 according to the rules of his kingdom. They " re- 
 ceive him," not only as the " author of eternal salva- 
 tion," but as the author of a law in which they should 
 walk towards it. This is a very peculiar path ; very 
 unlike that which we should follow of our own 
 
 5 So the sentence would be rendered more clearly, and more 
 exactly with the original, omitting the words it shall le given, 
 with which our translators have filled up the sentence : dAAa, hut, 
 is equivalent to li ^t], except. 
 
 10 
 
MATT. XX. 17 23. 417 
 
 accord ; very unlike that in which those are travelling, 
 who have not the kingdom of God before their eyes. 
 He in whom they are trusting, and to whom they 
 have surrendered themselves, gradually prepares them 
 for the state to which they look forward : withdraws 
 them from the works of the flesh, and brings forth 
 in them the fruits of the Spirit. 
 
 It would be contrary to the nature of things, it 
 would be contrary to the perfect righteousness of 
 Go;l, if his kingdom were granted to others. There 
 must be some agreement between the kingdom, and 
 the characters belonging to it. To take a sinful 
 creature, with lusts unconquered, with temper un- 
 broken, with pride unsubdued, with a heart never 
 bent before God in the prostration of self-abasement, 
 or raised towards him in the aspiration of piety and 
 love ; to place such an one in the presence of God 
 and his angels, and bid him dwell in the realms of 
 holiness ; this would be contrary to all our reason- 
 able notions of what is right and suitable. Our own 
 understanding teaches us, (may we never be con- 
 demned by the acknowledgment !) that they must be 
 "pure in heart," who are admitted to "see. God;" 
 they must be " meek," who " inherit the land " where 
 all is peace : they must be " merciful," who obtain 
 mercy. They must " hunger and thirst after righte- 
 ousness," who are to inhabit " a new heaven and a 
 new earth, wherein dwelleth righteousness." These 
 are they for whom the kingdom is prepared of the 
 Father. And as the Father and his Christ are one, 
 it is not Christ's to give to any except those for whom 
 it is prepared of the Father. But, to them, it is his to 
 give, and his alone. As will be seen, " when the Son of 
 
 E E 
 
418 MATT. XX. 2434. 
 
 man shall come in his glory, and all the holy angels 
 with him, and shall sit on the throne of his glory." 
 And we are clearly told to whom it shall be given : the 
 character is clearly described of those to whom " the 
 King shall say, Come ye blessed of my Father, re- 
 ceive the kingdom prepared for you from the foun- 
 dation of the world." 6 
 
 Happy indeed are they who can discern that cha- 
 racter in their own hearts and lives : in their hearts, 
 for they " have believed in the only begotten Son of 
 God ;" and in their lives, for they have fashioned 
 them according to his will. 
 
 LECTURE LXXXVI. 
 
 HUMILITY ENJOINED. TWO BLIND MEN HEALED. 
 MATT. xx. 2434. 
 
 24. And when the ten heard it, they were moved with 
 indignation against the two brethren. 
 
 When the other ten apostles heard that two of 
 their brethren had desired, or that their mother had 
 desired for them, a place above the rest, it excited 
 in their hearts those feelings which are too natural 
 to us, the feelings of jealousy and ill-will. An un- 
 fair advantage, they thought, had been taken of 
 them. And they must not be severely blamed. It 
 
 6 Ch. xxv. 34. 
 
MATT. XX. 2484. 419 
 
 is one of the last triumphs which the grace of God 
 gains over the heart, that we should be able " to pre- 
 fer others in honour." And even those who have 
 attained that rare qualification might feel indignant, 
 if others who had been taking sweet counsel with 
 them, and walking with them in the house of God 
 as friends, should privately seek a distinction to 
 which they themselves had an equal claim. 
 
 The request gave occasion, in the first instance, of 
 declaring a great truth. The feelings which grew 
 out of it now lead to another important lesson. 
 
 25. But Jesus called them unto him, and said, Ye know 
 that the princes of the Gentiles exercise dominion over 
 them, and they that are great exercise authority upon 
 them. 
 
 26. But it shall not be so among you, but whosoever 
 will be great among you, let him be your minister ; 
 
 27. And whosoever will be chief among you, let him be 
 your servant : 
 
 28. Even as the Son of man came not to be ministered 
 unto, but to minister, and to give his life a ransom for 
 many. 
 
 The whole current of this world's thoughts is 
 turned by the gospel of Christ. Men naturally de- 
 sire honour and distinction. The princes of the gen- 
 tiles exercise dominion, and love authority. They 
 know nothing beyond this world, and therefore must 
 seek whatever of good it presents to them. But it 
 shall not be so among you. This is not your world, 
 says the Lord, not the world for which ye live. 
 Your ambition must be to strive who can best serve 
 others rather than himself. And if this is not the way 
 to be exalted here, it is the way to everlasting 
 
 E E 2 
 
420 MATT. XX. 2484. 
 
 honour. Even as " God hath highly exalted Him, 
 and given him a name which is above every name, 
 who, being in the form of God, yet made himself of 
 no reputation, and took upon him the form of a 
 servant :" L who came, not to be ministered unto, but to 
 minister, and to give his life a ransom for many. 
 
 29. And as' they departed from Jericho, a great multi- 
 tude followed him. 
 
 30. And, behold, two blind men sitting by the way side, 
 when they heard that Jesus passed by, cried out, saying, 
 Have mercy on us, O Lord, thou Son of David. 
 
 31. And the multitude rebuked them, because they 
 should hold their peace : but they cried the more, sayiny, 
 Have mercy on us, O Lord, thou Son of David. 
 
 32. And Jesus stood still, and called them, and said, 
 What will ye that I shall do unto you ? 
 
 33. They say unto him, Lord, that our eyes may be 
 opened. 
 
 34. So Jesus had compassion on them, and touched their 
 eyes : and immediately their eyes received sight, and they 
 
 followed him. 
 
 They followed him on account of the benefit which 
 they had received. We must follow him, for the 
 sake of the greater blessings which he promises here- 
 after, to those who are his faithful people here. But 
 that we may so follow him, so perceive the value of 
 a heavenly recompense as to forego what here is 
 pleasant and alluring, our eyes need to be enlightened, 
 as much as the eyes of these two blind men of Jeri- 
 cho. What blindness is manifest, in the ordinary 
 desires, and tastes, and pursuits of men ! If it be 
 blindness to walk on the edge of a precipice, with- 
 out knowing what is below : if it be blindness to 
 i Phil. ii. 79. 
 
MATT. XX. 2484. 
 
 pass through the world, whilst " there is but a step 
 between us and death," without looking earnestly and 
 stedfastly towards eternity : if it be blindness to 
 grasp at what may injure us, and neglect that which 
 is our highest good : if it be blindness to seize on 
 every occasion of temporary pleasure or worldly pro- 
 fit, and to reject the things which belong to our ever- 
 lasting peace : if it be blindness to proceed in a con- 
 trary direction from the place which we desire to 
 reach : then it is blindness to linger on the " broad 
 road which leadeth to destruction," and neglect " the 
 narrow gate which leadeth unto life." * 
 
 Yet the Lord has said, " Few there be that find " 
 that gate. Why, but because they are few whose 
 eyes have received sight f And why are few en- 
 lightened ? Because, like the Pharisees, they say, 
 "we see," 3 and know not that in themselves they 
 are " miserable, and poor, and blind." Natural 
 blindness is severely felt, as appeared in the case of 
 these two poor men : but the blindness of the soul 
 is too often the deadness of the soul, and there is 
 neither the wish nor the prayer which they so im- 
 portunately urged, when Jesus stood still, and called 
 them and said, What will ye that 1 shall do unto 
 you f They say unto him, Lord, that our eyes may 
 be opened 
 
 He who had compassion on the bodily infirmities 
 of those who called upon him, and restored their 
 sight, will still more surely have compassion on the 
 dark and wandering mind, that " the eyes of our 
 understanding being enlightened, we may know what 
 is the hope of his calling, and what the riches of the 
 * See Ch. vii. 13, 14. 3 See John ix. 41. " Rev. iii. 1, 
 
 8 
 
422 MATT. XXI. 118. 
 
 glory of his inheritance in the saints, and what is the 
 exceeding greatness of his power towards those that 
 believe." 5 All that is needful, is to ask, that we 
 may receive, to seek, that we may find. 8 
 
 LECTURE LXXXVIL 
 
 TRIUMPHANT ENTRY INTO JERUSALEM. 
 THE TEMPLE CLEARED. 
 
 MATT. xxi. 1 13. 
 
 1. And when they drew nigh unto Jerusalem, and were 
 come to Bethphage, 1 unto the mount of Olives, then sent 
 Jesus two disciples, 
 
 2. Saying unto them, Go into the village over against 
 you, and straightway ye shall find an ass tied, and a colt 
 with her ; loose them, and bring them unto me. 
 
 3. And if any man say ought unto thee, ye shall say, 
 Tfie Lord hath need of them ; and straightway he will 
 send them. 
 
 4. All this was done, that it might be fulfilled which was 
 spoken by the prophet, saying, 
 
 5. Tell ye the daughter of Sion, Behold, thy king cometh 
 unto thee, meek, and sitting upon an ass, and a colt the 
 foal of an ass. z 
 
 9 Eph. iii. 18, 19. 6 Ch.vii. 7. 
 
 1 Bethphage, a village on the hill adjoining Jerusalem, called 
 the mount of Olives, from the trees with which it abounded. 
 
 2 Zech. ix. 9. The exact words of the prophet are, " Rejoice 
 greatly, O daughter of Sion ; shout, O daughter of Jerusalem : 
 behold, thy king cometh unto thee j he is just, and having salva- 
 
MATT. XXI. 118. 423 
 
 0. And the disciples went, and did as Jesus commanded 
 them, 
 
 7. And brought the ass, and the colt, and put on them 
 their clothes 9 and they set him thereon. 
 
 8. And a very great multitude spread their garments in 
 the way ; others cut down branches from the trees, and 
 strawed them in the way. 
 
 9. And the multitudes that went before, and that fol- 
 lowed, cried, saying, Hosanna to the Son of David : Blessed 
 is he that cometh in the name of the Lord ; Hosanna in 
 the highest. 3 
 
 10. And when he was come into Jerusalem, all the city 
 was moved, saying, Wlio is this ? 
 
 1 1. And the multitude said, This is Jesus tlie prophet 
 of Nazareth of Galilee. 
 
 The king of Israel who should " sit on the throne 
 of David," now approached Jerusalem, the daughter 
 of Sion. He had recently raised Lazarus from the 
 grave ; and " they that were with him, bare record." 4 
 " For this cause also the people met him, because he 
 had done this miracle." And they greeted him with 
 those acclamations and signs of joy which are usual 
 in a day of triumph. So " when David was re- 
 tnrned from the slaughter of the Philistines, the 
 
 tion ; lowly, and riding upon an ass, and upon a colt, the foal of 
 an ass." According to the usage of that time and country, there 
 was nothing especially remarkable in the choice of the ass for 
 this purpose, except as the entrance of a spiritual king was shown 
 to differ from that of an earthly monarch, or conqueror, with his 
 triumphal horses and chariots. 
 
 8 Taken from Psalm cxviii. " This is the day which the Lord 
 hath made ; we will rejoice and be glad in it. Hosanna : that is, 
 Save now, I beseech thee, O Lord : O Lord, I beseech thee, send 
 us prosperity. Blessed be he that cometh in the name of the Lord." 
 
 4 See John xii. 18. 
 
434 MATT. XXf. 113. 
 
 women came out of all the cities of Israel singing 
 and dancing, to meet King Saul, with tabrets, with 
 joy, and instruments of music." 5 The spiritual 
 David came from a different scene, suited to his 
 different character : he was " come not to destroy 
 men's lives, but to save them :" and the people who 
 had witnessed the miracle when Lazarus was restored 
 to life, fulfilled the prophecy of Zechariah, receiving 
 him as a king, and crying, Hosanna to the Son of 
 David. This remarkable accomplishment of the 
 prophecy gave to the people a last opportunity of 
 recognizing Jesus as the Messiah. A last opportu- 
 nity : for this took place on the first day of the week 
 of the crucifixion. The Jew who was reasonable 
 arid dispassionate, should have been led by what he 
 saw and heard to consult his Scriptures, and com- 
 pare them with the facts which were taking place 
 before his eyes, and so learn that this was indeed 
 " he who should redeem Israel." But the veil of 
 prejudice was so closely drawn, that seeing they saw 
 not, and hearing they did not understand : and God, 
 who does all things well, saw no reason why the 
 ' veil should be taken away." 
 
 12. And Jesus went into the temple of God, and cast out 
 all them that sold and bought in the temple, and overthrew 
 the tables of the money-changers, and the seats of them that 
 sold doves, 
 
 13. And said unto them, It is written, My house shall 
 be called the house of prayer ; but ye have made it a den 
 of thieves. 
 
 There were certain offerings and sacrifices which 
 the law required. Mary, at her purification, " offered 
 5 Sam. xviii. 6. 
 
MATT. XXI. 1 13. 425 
 
 a sacrifice according to that which is said in the law 
 of the Lord, a pair of turtle doves, or two young 
 pigeons." 6 The half-shekel too, was paid by every 
 adult male at the return of this feast, which gave 
 occasion for money changing ; 1 and those who pro- 
 vided the offerings, and received the half-shekel, 
 filled the courts of the temple, and found an oppor- 
 tunity of gain. It raised the indignation of the 
 " beloved Son " of God, to see his Father s house thus 
 made a den of thieves : a place where those were 
 gathered together, whose only object was to prey 
 upon their countrymen, and turn the holy services 
 into means of secular profit. The temple was not 
 " a place of merchandise," but a house of prayer : 
 honoured with the especial presence of God, where 
 he promised to meet his people ; to " come unto 
 them, and bless them." 8 He had said to Solomon, 
 " I have hallowed this house which thou hast built, 
 to put my name there for ever, and mine eyes and 
 mine heart shall be there perpetually." g " Mine 
 eyes shall be open, and mine ears attent to the 
 prayer that is made in this place." 1 The walls, 
 indeed, of this temple, built with such extraordinary 
 magnificence by David and Solomon, and blessed by 
 that especial promise, had been thrown down when 
 Jerusalem received the first punishment of her sins, 
 and was given up to the king of Babylon. But 
 " when the Lord turned again the captivity of Sion," 
 the temple had been restored, and God had renewed 
 his favour to it, and had declared, " The glory of this 
 
 6 Luke ii. 24. f See Ex. xxx. 15> 
 
 8 Ex. xx. 26. 9 1 Kings ix. 3. 
 
 2 Chron vii. 15. 
 
426 MATT. XXL 1422. 
 
 latter house shall be greater than that of the former ; 
 and in this house I will give peace, saith the Lord 
 of hosts." 2 Yet so little was the Lord of the temple 
 honoured, and so little was his sanctuary reverenced, 
 that the courts and porches which surrounded it were 
 filled with those " who sold sheep and oxen," and 
 made a trade of the stated sacrifices and offerings. 
 These the Lord cast out : and surprised his disciples 
 by an exercise of power and authority which he used 
 on this occasion only, when his " zeal for his Father's 
 house " was kindled: 3 and he said, It is written, My 
 house shall be called the house of prayer ; but ye have 
 made it a den of thieves. 
 
 LECTURE LXXXVIII. 
 
 THE FIG-TREE WITHERED. 
 
 MATT. xxi. 14 22. 
 
 14. And the Hind and the lame came to him in the tem- 
 ple ; and he healed them. 
 
 15. And when the chief priests and scribes saw the won- 
 derful things that he did, and the children crying in the 
 temple, and saying, Hosanna to the Son of David ; they 
 were sore displeased. 
 
 16. And said unto him, Hearest thou what these say ? 
 And Jesus saith unto them, Yea ; have ye never ready Out 
 of the mouth of babes and sucklings thou hast perfected 
 praise ? ' 
 
 2 Hagg. ii. 9. s See John ii. 17- ' Ps. viii. 2. 
 
MATT. XXI. 1482. 427 
 
 17. And he left them, and went out of the city into 
 Bethany ; and he lodged there. 
 
 He left them, knowing that his hour was now 
 come. He left them to pursue those ways, along 
 which they were hurrying their nation to destruc- 
 tion. For the chief priests and rulers now became 
 seriously alarmed at the increasing fame of Jesus : 
 and the new demonstration of popular favour which 
 they had seen, incensed them the more against him. 
 " What do we ?" they say, " for this man doeth many 
 miracles." a " Perceive ye how ye prevail nothing ? 
 Behold, the whole world is gone after him ?" Un- 
 awares to themselves, the simple people and the 
 children who cried after him in the temple, Hosanna 
 to the Son of David, had fulfilled a prophecy, and 
 illustrated a verse in one of David's psalms, Out of 
 the mouths of babes and sucklings iliou hast perfected 
 praise. 3 The chief priests and scribes were sore dis- 
 pleased, and remonstrated with him, Hearest thou 
 what these say f But he was content to point out what 
 ought to be familiar to those who professed to be 
 guides and teachers ; and he left these hardened 
 hearts, that he might go to others more worthy of 
 him ; such as were to be found at Bethany, where 
 Martha lived, who cordially welcomed him, and 
 Mary, who " sat at his feet and heard his word." 4 
 
 " There he abode at night." 5 
 
 18. Now in the morning, as he returned into the city, he 
 hungered. 
 
 8 Johnxi. 47; xii. 19. 
 
 3 Taken from the Septuagint version. In the Hebrew, Thou 
 hast ordained strength. 
 
 4 See Luke x. 32. 5 Luke xxi. 37. 
 
428 MATT. XXI. U 2-2. 
 
 19. And when he saw a Jig -tree in the way, he came to it, 
 and found nothing thereon, but leaves only, and said unto 
 it y Let no fruit grow on thee henceforward for ever. And 
 presently the Jig -tree icithered away. 
 
 20. And when the disciples saw it, they marvelled, saying, 
 How soon is the fig -tree withered away? 
 
 21. Jesus answered and said unto them, Verily I say unto 
 you, If ye have faith, and doubt not, ye shall not only do this 
 which is done to the fig-tree^ but also if ye shall say unto this 
 mountain, Be thou removed, and be thou cast into the sea ; 
 it shall be done. 
 
 22. And all things, whatsoever ye shall ask in prayer, 
 believing, ye shall receive. 
 
 The immediate use made of this withering of the 
 fig-tree, was to confirm the faith of the apostles, by 
 an evident example of that power, a share of which 
 was to be communicated to themselves. They had 
 witnessed the power of God. Let them have faith 
 in him, and ask in such faith, and they should be 
 enabled to exercise a like power. Circumstanced 
 as they would soon be, when they proceeded to fulfil 
 the commission given them, they would need the 
 full assurance of faith : such faith as Peter and John 
 showed, when they said to the cripple at the gate of 
 the temple, " In the name of Jesus Christ of Nazareth 
 rise up and walk :" 6 such faith as Paul acted on, 
 when he said to Elymas the sorcerer, " The hand of 
 the Lord is upon thee, and thou shalt be blind, not 
 seeing the sun for a season." 7 This therefore, his 
 latest miracle, would be before their minds, and 
 teach them to ask in prayer, believing, and not 
 wavering. It must be the character of all prayer ; 
 
 6 Acts iii. 6. 7 Acts xiii. 11. 
 
MATT. XXI. 14 22. 429 
 
 and whatever is so asked, according as it is expedient 
 for us, we shall receive. 8 
 
 But though our Lord seized the opportunity of 
 this miracle for the confirmation of his apostles' faith, 
 its significant nature, and the particular season when 
 it was performed, show clearly that it conveyed a 
 further meaning. It was intended to signify the 
 judgment of which this and the three succeeding 
 chapters are full, the rejection of the Jewish nation. 
 It declares the accomplishment of Isaiah's prophecy, 9 
 " O inhabitants of Jerusalem and men of Judah, 
 judge. I pray you, betwixt me and my vineyard. 
 What could have been done more to my vineyard, 
 that I have not done in it ? Wherefore, when I 
 looked that it should bring forth grapes, brought it 
 forth wild grapes ? And now go to : I will tell you 
 what I will do to my vineyard : 1 will take away the 
 hedge thereof, and it shall be trodden down." The 
 Lord had come, " seeking fruit of the fig-tree planted 
 in his vineyard :" it bore an outward profession ; its 
 leaves were flourishing. St. Paul bare record that 
 the nation " had a zeal for God, but not according to 
 knowledge :" ' they " rested in the law, and made 
 their boast of God." 2 But when the Lord came, he 
 found nothing but leaves only : a mere profession : 
 show without fruit : pretension without perform- 
 ance : knowledge without practice. The time of 
 trial had been long and patient : " what more could 
 be done to the vineyard ?" So the day of utter 
 destruction was at hand ; Let no fruit grow on thee 
 henceforward for ever. 
 
 8 1 John v. 14. 9 Isa. v. 35. 
 
 1 Rom. x. 2. 2 Rom. ii. 17. 
 
430 MATT. XXI. 1422. 
 
 This was spoken of the nation at large. And the 
 whole transaction is an illustration, evident to the 
 eye, of the words which conclude the parable of " the 
 talents." " From him that hath not, shall be taken 
 away even that he hath." 3 The Jewish nation had 
 possessed privileges, " great every way :" they had 
 long been under cultivation, God being the husband- 
 man: like the barren fig-tree, they had borne no 
 fruits of righteousness : and, still worse, the fruits of 
 unrighteousness were flourishing amongst them. 
 Now they would be deprived of the advantages which 
 they had enjoyed, but abused : " an enemy would 
 come, and take away their place and nation." 
 
 We must remember, that the dealings of God 
 with nations, are a specimen of his dealings with 
 individuals. God applies the culture of his word, 
 and distils the dew of his grace upon the heart : and 
 expects that " the earth should drink in the rain 
 that falleth oft upon it, and bring forth herbs meet 
 for him by whom it is dressed." * And " unto every 
 one that hath, shall be given, and he shall have more 
 abundance." 5 But on the tree which bore no fruit 
 a dreadful sentence was pronounced and left, no 
 doubt, as a solemn warning" Let no fruit grow on 
 thee henceforward for ever." 
 
 3 Ch. xxv. 29. 4 Heb. vi. 7. 5 Ch. xxv. 29. 
 
MATT. XXI. 2332. 431 
 
 LECTURE LXXXIX. 
 
 THE VAIN PROFESSION OF THE CHIEF PRIESTS 
 AND ELDERS. 
 
 MATT. xx. 2332. 
 
 23. And when he was come into the temple, the chief 
 priests and the elders of the people came unto him as he was 
 teaching, and said, By what authority doest thou these 
 things ? and who gave thee this authority ? 
 
 It was no unreasonable question, By what autho- 
 rity doest thou these things f But it was unreasonable 
 in the chief priests and elders to ask this question 
 now, when the whole ministry of Jesus had proved 
 the authority in which he came. He had declared 
 from the first who gave him this authority : how 
 " God so loved the world, that he had given his only 
 begotten Son, that whosoever belie veth in him might 
 not perish, but have everlasting life." J Thus he bore 
 witness of himself. John the Baptist bore witness 
 of him, saying, " I saw the Holy Spirit descending 
 from heaven like a dove, and it abode upon him." 2 
 But he " had greater witness than that of John : for 
 the works which the Father had given him to finish, 
 the same works that he did, bore witness of him that 
 the Father had sent him." 3 
 
 1 John iii, 16. 2 J h n i. 32. s j i in v< 36> 
 
432 MATT. XXI. 2332. 
 
 Thus he had clearly shown the authority on which 
 he acted : and now there should u no more sign be 
 given them." Their question is met by another 
 question, which sufficiently discovered their state of 
 heart : not that state which God favours with fresh 
 blessings, fresh tokens of his mercy. 
 
 24. And Jesus answered and said unto them, I also will 
 ask you one thing, which if ye tell me, I in likewise will tell 
 you by what authority I do these things. 
 
 25. The baptism of John, whence was it ? from heaven, 
 or of men 1 and they reasoned with themselves, saying^ If 
 we shall say, From heaven ; he will say unto us, Why did 
 ye not then believe him ? * 
 
 26. But if ye shall say, Of men ; we fear the people ; for 
 all hold John as a prophet. 
 
 27. And they answered Jesus } and said, We cannot tell. 
 And he said unto them, Neither tell I you by what authority 
 I do these things. 
 
 28. But what think ye ? A certain man had two sons ; 
 and he came to the first, and said, Son, go work to-day in 
 my vineyard. 
 
 29. He answered and said, I will not : but afterward he 
 repented, and went. 
 
 30. And he came to the second, and said likewise. And 
 he answered and said, I go, sir : and went not. 
 
 3 1 . Whether of them twain did the will of his father ? 
 They say unto him, the first. Jesus saith unto them, Verily 
 I say unto you, That the publicans and the harlots go into 
 the kingdom of God before you. 
 
 32. For John came unto you in the way of righteousness, 
 and ye believed him not : but the publicans and the harlots 
 believed him : and ye, when ye had seen it, repented not 
 afterward, that ye might believe him. 
 
 * Why did ye not believe him, when he testified of me as the 
 Christ, the Son of God ? 
 
MATT. XXI. 2332. 433 
 
 The Jewish children, if they were brought up 
 according to the divine command, were nurtured in 
 the fear and admonition of the Lord. 5 Parents were 
 commanded to " teach their children diligently " the 
 commandments, and the statutes, and the judgments 
 which the Lord their God had given them. They 
 were ordered, therefore, in the language of this 
 parable : Son, go work to-day in my vineyard. Those 
 who went astray, and dealt wickedly, were disobe- 
 dient and rebellious ; said, We will not : we will not 
 walk in the law of the Lord which he has set before 
 us. We will work our own works ; not the works 
 of God. 
 
 To such as these John the Baptist came, preach- 
 ing " the baptism of repentance." And not in vain, 
 He was himself u astonished, when he saw the mul- 
 titude that came forth to be baptized of him, and 
 said, generation of vipers, who hath warned you to 
 flee from the wrath to come ?" 6 And they asked 
 him, each according to his way of life, the people, the 
 publicans, the soldiers, all desired to know what they 
 must do to " bring forth works meet for repentance." 
 
 Those therefore, who were at first disobedient, 
 afterwards repented and went to work in the Father's 
 vineyard. 
 
 Whereas, those whom our Lord was now address- 
 ing, professed to be working in the vineyard : pro- 
 fessed to be guardians of the truth, and zealous for 
 the law of God. They said, I go, Sir. They 
 boasted, " We have one Father, even God." 7 They 
 pretended to be the only judges of truth or false- 
 
 5 Deut. vi. 1 7. 6 Luke iii. 7. 7 John viii. 41. 
 
 F F 
 
434 MATT. XXI. 2332. 
 
 hood: and when the officers whom they sent to appre- 
 hend Jesus, came back acknowledging that " he 
 spake as never man spake," they proudly said, " Have 
 any of the rulers or of the Pharisees believed on 
 him? 8 But this people which knoweth not the law, 
 are cursed." Thus they pretended to the knowledge 
 of God, when in fact they knew him not ; they pro- 
 fessed to do the will of God, when in fact they 
 opposed it ; for this was his will, that they should 
 believe on him whom he had sent : and this was 
 his work, that they should " love mercy, and do jus- 
 tice ;" whereas they " devoured widows' houses," and 
 " shed righteous blood," and neglected " the weightier 
 matters of the law." The preaching of John might 
 have awakened them to better things : he came in 
 the way of righteousness ; both practising righteous- 
 ness, and teaching it : but when he said, " Repent 
 ye, for the kingdom of heaven is at hand," they be- 
 lieved him not. On the other hand, the publicans 
 and harlots believed him : the careless and the pro- 
 fligate, who had before lived after the devices and 
 desires of their own hearts, many of them listened 
 to John's message and warnings, and were converted: 
 and therefore, says the Lord, the publicans and the 
 harlots go into the kingdom of heaven before you, 
 who neither practise obedience, nor turn to repent- 
 ance. 
 
 The sin of the Pharisees, and chief priests, and 
 elders, was hypocrisy. " Professing to serve God, in 
 works they denied him." " Making their boast of 
 the law, though breaking the law they dishonoured 
 God." 9 
 
 8 John yii. 48. 9 Rom. ii. 23. 
 
MATT. XXI. 2332. 435 
 
 Between this hypocrisy, and the more open and 
 flagrant sins of the abandoned and profligate,our Lord 
 has no design to draw comparison ; as if one class in 
 itself were better or worse than the other. Hardihood 
 in defiance of God's law is bad : and so it is bad to 
 honour the law with the mouth, and break it in the 
 practice. It is rebellious to say, / will not obey : and 
 it is rebellious to say, I go, sir, and#0 not. Both imply 
 a state of alienation from God. Both must be repented 
 of, that they may be forgiven. And the wickedness 
 which condemned the chief priests and elders, was that 
 " professing themselves to be something," they were 
 nothing, and remained nothing: no change was wrought 
 in them : whereas the publicans and harlots did repent 
 and turn to God, and forsake their evil ways. Therefore 
 the promise was theirs, the merciful assurance of the 
 prophet, " If the wicked will turn from all his sins 
 that he hath committed, and keep all my statutes, 
 and do that which is lawful and right, he shall live, 
 and not die," : 
 
 1 Ezek. xviii. 21. 
 
 F F 2 
 
43G MATT. XXI. 3346, 
 
 LECTURE XC. 
 
 PARABLE OF THE REBELLIOUS HUSBANDMEN. 
 MATT. xxi. 3346. 
 
 33. Hear another parable : There was a certain house- 
 holder, which planted a vineyard, and hedged it round about, 
 and digged a wine-press in it, and built a tower, and let it 
 out to husbandmen, and went into afar country : 
 
 34. And when the time of the fruit drew near, he sent his 
 servants to the Imsbandmen, that they might receive the fruits 
 of it. 
 
 35. And the husbandmen took his servants, and beat one, 
 and killed another, and stoned another. 
 
 36. Again, he sent other servants more than the first : 
 and they did unto them likewise. 
 
 This parable exactly describes the conduct of God 
 towards the Jews, and the return of disobedience 
 which they made. " The vineyard of the Lord of 
 Hosts was the house of Israel." * He planted them 
 in Canaan ; he gave them a knowledge of himself 
 and of his will ; he made them a peculiar people, 
 hedging them out from the heathen world ; and he 
 looked for obedience to the laws which he had pre- 
 scribed : looked for the fruits of righteousness, on 
 that vine which he had planted and protected. 
 
 The servants whom God is described as sending 
 from time to time, are the prophets as Samuel, and 
 
 1 Is. v. 7. 
 
MATT. XXI. 3346. 437 
 
 Elijah, and Isaiah, and Jeremiah, and the rest ; to 
 whom he gave an especial commission, that they 
 might rebuke, and exhort, and instruct with all 
 authority : might bring the people to repentance, 
 and confirm them in good works. But the husband- 
 men of those days, who had the management of the 
 vineyard, the priests and rulers of the nation, instead 
 of receiving these men as the servants of God, put 
 some to death, and shamefully entreated others, and 
 neglected all. Which caused our Lord to declare 
 the anger of God against that people, saying, that 
 " the blood of all the prophets which had been shed 
 should be required " of them ; and lamenting over 
 Jerusalem, as the city which had " killed the pro- 
 phets, and stoned them which were sent unto her." 
 
 Of this conduct towards one, and one most eminent, 
 we have a particular account in the history of Jere- 
 miah. This prophet was especially commissioned to 
 rebuke Jerusalem for its sins, and to warn the king 
 and people that the measure of their iniquities was 
 full, and the divine anger impending over them. 
 " Shall I not visit for these things, saith the Lord, 
 and shall not my soul be avenged on such a nation 
 as this ?" 2 " Thus saith the Lord ; * This city shall 
 surely be given into the hands of the king of Baby- 
 lon's army, which shall take it. Therefore the 
 princes said unto the king, We beseech thee, let this 
 man be put to death : for thus he weakeneth the 
 hands of the men of war that remain in this city, in 
 speaking such words unto them: for this man seeketh 
 not the welfare of this people, but the hurt. Then 
 
 2 Jer. v. 9. 3 Ib. xxxviii. 4 6. 
 
438 MATT. XXI. 3346. 
 
 Zedekiah the king said ; Behold he is in your 
 hand : for the king is not he that can do anything 
 against you. Then took they Jeremiah, and cast 
 him into the dungeon of Malchiah the son of Ham- 
 melech that was in the court of the prison; and they 
 let down Jeremiah with cords. And in the dungeon 
 there was no water, but mire ; so Jeremiah sunk in 
 the mire." 
 
 Thus " persecuted they the prophets which were 
 before :" beat one, and killed another, and stoned 
 another. 
 
 37. But last of all he sent unto them his son, saying, 
 They will reverence my son. 
 
 38. But when the husbandmen saw the son, they said 
 among themselves, This is the heir ; come, let us kill him, 
 and let us seize on his inheritance. 
 
 39. And they caught him, and cast him out of the vine- 
 yard, and slew him* 
 
 40. When the Lord therefore of the vineyard cometh, 
 what will he do unto those husbandmen ? 
 
 41. They say unto him, He will miserably destroy those 
 wicked men, and will let out his vineyard unto other hus- 
 bandmen, which will render him the fruits in their seasons. 
 
 Struck with the force of this parable, as David 
 was with that of Nathan, but like David, not per- 
 ceiving its application, that they themselves were the 
 guilty husbandmen, these priests and elders acknow- 
 ledge, by anticipation, the justice of God, in the re- 
 
 4 The resemblance is exact. This is the heir ; come let us kill 
 him. So the Jews said to Pilate, " We have a law ; and by our 
 law he ought to die, because he made himself the Son of God" 
 So again : they cast him out of the vineyard, and slew him. And 
 Jesus " suffered without the gate." See Heb. xiii. 13. 
 
MATT. XXI. 3346. 439 
 
 jection and destruction of his rebellious people. As 
 David said, " the man that has done this thing shall 
 surely die ;" 5 so the priests answer, he will miserably 
 destroy those wicked men, and will let out his vineyard 
 unto other husbandmen. What the Jew proves un- 
 worthy of, the Gentile shall receive. 
 
 The Lord proceeds to show them that this event 
 had been already foretold in prophecy, where they 
 might learn, that he who had been " despised" of men, 
 whom the rulers and elders had " rejected," should 
 be made head or chief, and establish a kingdom 
 which his enemies should wonder at and envy. 
 
 42. Jesus saith unto them, Did ye never read in the Scrip- 
 tures, The stone which the builders rejected, the same is be- 
 come the head of the corner : this is the Lord's doing, and 
 it is marvellous in our eyes ? 6 
 
 43. Therefore say I unto you, The kingdom of God shall 
 be taken from you, and given to a nation bringing forth 
 the fruits thereof. 
 
 44. And whosoever shall fall on this stone shall be 
 broken : but on whomsoever it shall fall, it will grind him 
 to powder. 
 
 The stone is Christ Jesus and his Gospel : the stone 
 which the builders rejected. He who falls on or 
 against a stone, is bruised: he on whom a stone falls, 
 is crushed. To this difference the verse alludes. 
 There are many who fall, as it were, against the 
 stone ; after the manner of those who said, " Look 
 and see, how out of Galilee ariseth no prophet :" or? 
 " How can this man give us his flesh to eat ?" 7 Such 
 are they to whom the doctrines of the gospel are " a 
 
 5 2 Sam. xii. 5. 6 Ps. cxviii. 22. 7 John vii. 52; vi. 52. 
 
440 MATT. xxi. 3346. 
 
 stone of stumbling, and a rock of offence, even they 
 which stumble at the word, being disobedient." 8 
 These close against themselves the gate of God's 
 mercy. But as there are different degrees of faith, 
 and therefore different degrees of reward; so are 
 there different degrees of sinfulness in unbelief, and 
 therefore different degrees of punishment. On 
 whomsoever this corner stone shall fall, it shall grind 
 him to powder. It will heavily fall on those who 
 opposed to the Son of God their prejudice, and their 
 malice, and their enmity : who perverted his words, 
 spoke falsely of his miracles, assailed him with calum- 
 nies, and prevented others from receiving the bene- 
 fits of his mercy. " Wrath will come upon such to 
 the uttermost." " It were better for that man if he 
 had not been born." 
 
 45. And when the chief Priests and Pharisees had heard 
 his parables, they perceived that he spake of them. 
 
 46. But when they sought to lay hands on him, they feared 
 the multitude, because they took him for a prophet. 
 
 They could not do anything at all against him, 
 " unless it were given them from above." And his 
 time was not yet fully come. 
 
 8 1 Pet. h. 8. 
 
MATT. XXII. 1 J4. 441 
 
 LECTURE XCT. 
 
 PARABLE OF THE WEDDING GARMENT. 
 MATT. xxii. 1 14. 
 
 1 . And Jesus amivered and spake unto them again by 
 parables, and said, 
 
 2. The kingdom of heaven is like unto a certain king, 
 which made a marriage for his son, 
 
 3. And sent forth his servants to call them that were 
 bidden to the wedding : and they would not come. 
 
 4. Again, he sent forth his servants, say ing , Tell them 
 which are bidden, TSehold, I have prepared my dinner ; my 
 oxen and my failings are killed, and all things are ready : 
 come unto the marriage. 
 
 5. But they made light of it, and went their ways, one to 
 his farm, another to his merchandize : 
 
 6. And the remnant took his servants, and entreated them 
 spitefully, and slew them. 
 
 7. But when the king heard thereof, he was wroth : and 
 he sent forth his armies, and destroyed those murderers, and 
 burned up their city. 
 
 Thus far the Jewish nation is described in the 
 parable. For them, in the first place, the marriage 
 feast was intended : John the Baptist, the seventy 
 disciples, and our Lord himself, and afterwards the 
 twelve apostles and other preachers of the gospel, 
 lade them to the wedding ; invited them to enter the 
 kingdom of God. But some made light of it ; and 
 others, still worse, crucified the Son for whom the 
 
442 MATT. XXII. 114. 
 
 marriage was made, and his apostles they spitefully 
 entreated and slew. And now the destruction of 
 their city was at hand, and the Gentiles were bidden 
 to take the place of which the Jews had shown 
 themselves unworthy. 
 
 8. Then saith he to his servants, The wedding is ready, 
 but they which were bidden were not worthy. 
 
 9. Go ye therefore into the highways, and as many as ye 
 shall find, bid to the marriage. 
 
 10. So those servants went out into the highways, and 
 gathered together all as many as they found, both bad and 
 good : and the wedding was furnished with guests. 
 
 The apostles complied with the command here 
 given, when they said to the unbelieving and per- 
 secuting Jews, " Lo, we turn unto the Gentiles." * 
 And the Gentiles fulfilled their part of the parable, 
 when they heard the word gladly, and gathered them- 
 selves to the Christian church. Thus the wedding 
 was furnished with guests. 
 
 The parable now turns aside from any particular 
 allusion either to Jew or Gentile, and comes to the 
 qualifications which must be found on all alike, who 
 shall sit down at last in the kingdom of God. The 
 servants go out into the highways, and gather together 
 all as many as they find, both bad and good : and the 
 wedding is furnished with guests. This accurately 
 describes the state of a country in which the gospel 
 is received and professed as the national religion. 
 The wedding is furnished with guests ; but their cha- 
 racters are very different ; both bad and good ; some 
 have and some have not the faith to which the pro- 
 
 1 Acts xiii. 46. 
 
MATT. XXII. 114. 443 
 
 mises are made. And here we cannot always discern 
 among them. We can indeed perceive the open 
 disobedience of too many, who walk not " after the 
 Spirit, but after the flesh " and the world. But we 
 fear that there are hypocrites, and we trust that 
 there are faithful believers in Christ, who are only 
 known to him who knows what is in man. They 
 will be distinguished hereafter. 
 
 1 1 . And when the king came in to see the guests, he saw 
 there a man which had not on a wedding garment ; 
 
 12. And he saith unto him, Friend, how earnest thou in 
 hither, not having a wedding garment ? And he was speech- 
 less. 
 
 No one can read this passage without an earnest 
 inquiry, what is the wedding garment f And happy 
 should we be, if to acquire it were as easy as to ex- 
 plain it. To clothe ourselves with that garment, 
 the labour of all the head, and the resolution of all 
 the heart, and the pains of all the life, are necessary: 
 for it is the Christian character. Yet the Christian 
 character, with all its parts, and features, and graces, 
 may be comprised in two short words, FAITH and 
 HOLINESS. Faith in Christ, as the author of eternal 
 life, to those who trust in him ; and holiness of con- 
 duct resulting from that faith in obedience to his 
 commands. This is the wedding garment. This is 
 the character which we must put on here on earth, 
 that we may be ready and appear clothed in it when 
 our summons comes. Not that there are two gar- 
 ments ; or that " Christ is divided ;" or that salva- 
 tion is partly by faith, and partly by holiness ; but 
 the faith which God expects to see in every Chris- 
 tian, is that faith which leads to sarictification and 
 
 8 
 
444 MATT. XXII. 114. 
 
 " works by love." An idle, barren trust in Christ, 
 as having done all for us, is only a part of the wedding 
 garment. And, on the other hand, a self-righteous 
 confidence in a sober, moral life, is a different robe 
 from that which God has commanded us to wear. 
 Scripture teaches us, that " we are justified freely by 
 grace, through the redemption that is in Christ 
 Jesus/' " No man cometh unto the Father but by 
 him." 2 And Scripture no less clearly shows, that 
 true faith in Christ " puts off the old man, which is 
 corrupt according to the deceitful lusts ; and puts on 
 the new man, which after God is created in righte- 
 ousness and true holiness." 3 So that " not every 
 one that saith unto him, Lord, Lord, shall enter into 
 the kingdom of heaven, but he that doeth the will 
 of his Father which is in heaven." * 
 
 In reply, therefore, to the great question, what is 
 the wedding garment, holiness must be combined 
 with faith, to weave the perfect robe. To the king- 
 dom of God here on earth, faith is the title of admis- 
 sion. The sinner who repents and turns to God, has 
 need but to plead the blood shed for the remission of 
 sin, and is " accepted in the Beloved." But the faith 
 which is admitted into the kingdom of God in 
 heaven, must have been " made perfect by works;" ' 
 must have " brought forth fruit unto holiness." No 
 man will sit down at the heavenly feast, except as a 
 disciple of Christ Jesus. No one will be allowed as a 
 disciple of Christ Jesus, who has not " purified him- 
 self, even as he is pure." To the self-righteous, and 
 to the unrighteous, the question will equally apply, 
 
 2 Horn. iii. 24; John xiv. 6. 3 Eph.iv. 2224. 
 1 Matt. vii. 21. 5 James ii. 22. 
 
MATT. XXII. 1 U. 445 
 
 Friend, how earnest thou in hither, not having a wedding 
 garment f The one has not " washed his robes and 
 made them white in the blood of the Lamb." The 
 other has forgotten, that " without holiness no man 
 shall see the Lord." 
 
 13. Then said the king to the servants, Bind him hand 
 and foot., and take him away, and cast him into outer dark- 
 ness ; there shall be weeping and gnashing of teeth. 
 
 14. For many are called, but few are chosen. 
 
 The silence of the rejected guest is no less worthy 
 of remark, than the rest of this important parable. 
 It is entirely different from the conduct which we 
 find in this world. Here, men have always some- 
 thing to say in their defence. The Antinomian 
 pleads, that " he that hath the Son hath life." The 
 self-righteous plead, that " every man shall be re- 
 warded according to his works." The poor plead 
 their ignorance, their temptations, their evil com- 
 panions, their difficult circumstances. Others plead 
 their worldly concerns, their business, their families. 
 And others defend themselves, on the ground of their 
 passions and their natural corruption. In some of 
 these ways, all extenuate their own case, and put off 
 repentance ; yet hope to be accepted at the last. 
 
 But we learn here, that no such excuse will avail 
 before God. The man without the wedding gar- 
 ment had not a word to allege. He was speechless. 
 The only plea which could possibly have been urged, 
 that he could not procure the wedding garment, is 
 precluded by the merciful freeness of the gospel offer, 
 " Him that cometh unto me, I will in no wise cast 
 out." " My grace is sufficient for thee." " Believe 
 
446 MATT. XXII. 114. 
 
 in the Lord Jesus Christ for the remission of sin, 
 and ye shall receive the gift of the Holy Ghost." 
 Provision is made for the renewal of the heart, as 
 well as for the pardon of sin. The royal master of 
 the feast of ancient times was wont to prepare 
 apparel in which he clothed his guests according to 
 the occasion. 6 And so Christ offers to purify as well 
 as to pardon : whom he justifies, them he also sanc- 
 tifies, and prepares for the kingdom which he has 
 purchased for them. 
 
 Let us then endeavour to realize to our minds the 
 time, when this, which is described in the parable, 
 shall happen to ourselves. Distance obscures the 
 prospect : present things interfere to hide it. Let 
 faith remove these barriers; for " faith is the evidence 
 of things not seen:" let faith anticipate the day when 
 " the king shall come in to see the guests assembled," 
 among whom we ourselves shall have a place ; and 
 he will at once perceive who bear, and who do not 
 bear, the wedding garment. There are none who 
 will be admitted without it; and there are none, who 
 may not acquire it. " If ye, being evil, know how to 
 give good gifts unto your children; how much more 
 shall your heavenly Father give the Holy Spirit to 
 them that ask him ?" 7 
 
 Blessed are they, whom the Lord, when he cometh, 
 shall find clothed in " that righteousness which is by 
 faith of Jesus Christ, unto all, and upon all them 
 that believe." 8 They shall sit down with him in 
 that presence, where is "fulness of joy, and pleasures 
 for evermore." 
 
 6 A custom similar to that which is practised by us at funerals. 
 7 Lukexi. 13. s R om . iii. 22. 
 
MATT. XXII. 1522. 447 
 
 LECTURE XCII. 
 
 TRIBUTE DUE TO GOD. 
 
 MATT. xxii. 15 22. 
 
 15. Tlten went the Pharisees, and took counsel how they 
 might entangle him in his talk. 
 
 16. And they sent out unto him their disciples with the 
 Herodians, saying, Master, we know that thou art true, 
 and teachest the way of God in truth, neither carest thou 
 
 for any man : for thou regardest not the person of men. 
 
 17. Tell us, therefore, What thinkest thou ? Is it law- 
 ful to give tribute unto Caesar, or not ? l 
 
 18. But Jesus perceived their wickedness, and said, 
 Why tempt ye me, ye hypocrites ? 
 
 19. Shew me the tribute-money. And they brought 
 unto him a penny. 
 
 20. And he said unto them, Whose is this image and 
 superscription ? 
 
 21. They say unto him, Caesar's. Tlien saith he unto 
 them, Render therefore unto C&sar the things which are 
 C&sar's ; and unto God the things that are God's. 
 
 22. When they had heard these words, they marvelled, 
 and left him, and went their way. 
 
 As the coin of the country is always issued by 
 those who have the government of the country, 
 the currency of coin bearing the image and super- 
 
 1 This was a disputed question among the Jews at that day. 
 The Herodians were the party who maintained that it was 
 lawful. 
 
448 MATT. XXII. 1532. 
 
 scription of a king, is presumptive proof that such 
 king has authority in the land. 
 
 Then, there are duties which must be paid to 
 kings, and to all that are in authority : " to the king, 
 as supreme ; and unto governors, as sent by him for 
 the punishment of evil doers, and for the praise of 
 them that do well." 2 "Render, therefore, to all 
 their dues ; tribute to whom tribute is due ; custom 
 to whom custom ; fear to whom fear ; honour to 
 whom honour." Render unto Ccesar the things that 
 are Ccesar s. 3 
 
 No answer could be more complete or satisfactory. 
 Yet many opposed this, as if inconsistent with their 
 national privileges as the people of God. They 
 acted on the sentiment expressed in a dialogue with 
 our Lord, where, in return for his offer that they 
 " should be made free," they retort upon him, " We 
 be Abraham's children, and were never in bondage 
 to any man : how sayest thou, Ye shall be made 
 free ?" * Are we not free already ? 
 
 It was therefore an artful plan, like many which 
 had been laid before, to entangle Jesus in his talk. 
 For if he replied, as the Herodians said, that it was 
 lawful to give tribute to Caesar, he would seem to be 
 denying the sovereignty of God over their land. If, 
 on the contrary, he disallowed the payment, there 
 would be cause of accusation before the Romans, 
 who were now in possession of the country, and de- 
 manded a tribute from it. 
 
 Hence his severe reproof: Why tempt ye me, ye 
 hypocrites ? It might have been a proper question. 
 
 2 1 Pet. ii. 13. 3 Rom. xiii. 7. 
 
 4 John viii. 33. 
 
MATT. XXII. 1522. 449 
 
 It was a wicked question, because asked with a 
 wicked motive. But it gave occasion to a precept, 
 not binding upon that age and people only, like the 
 tribute then paid to Csesar, but binding upon all peo- 
 ple in every age ; Render unto Ccesar the things that 
 are Ccesars, and unto God the things that are God's. 
 If an earthly king has a just claim to tribute, how 
 much more is it due to Him who is " King of kings 
 and Lord of lords ?" He indeed does not claim the 
 tribute which men receive. " The earth is the Lord's 
 and the fulness thereof." What he requires, is the 
 tribute of a grateful, penitent, and obedient heart : 
 in conformity with his first and great commandment, 
 " Thou shalt love the Lord thy God with all thy 
 heart, and with ail thy mind." 
 
 Will any man say, that this is not a just demand, 
 that Caesar's image was on the coin, but that the 
 claim of God to tribute is not so manifestly shown ? 
 
 The Jew, surely, could not thus excuse himself, 
 upon whose very nation God had stamped his image, 
 and had commanded them from the first, " Thou 
 shalt worship the Lord thy God, and him only shalt 
 thou serve." 
 
 Neither can any man set forth this plea, to whom 
 the Scriptures are made known : for there we read 
 the same. 
 
 But even without the Scriptures, we could not be 
 at a loss. God has plainly written his name upon 
 the world. If we look around us, and see what has 
 been prepared for the use and comfort of man : how 
 " the moon is appointed for certain seasons, and the 
 sun knoweth his going down :" how " the founda- 
 tion of the earth is so laid, that it never should move 
 
 G G 
 
450 MATT. XXTI. 1522. 
 
 at any time ;" how " the waters have their set 
 bounds, which they shall not pass:" there is surely 
 little need to ask, Whose is the image and super- 
 scription f The goodness and the power and the 
 wisdom of God are visibly inscribed upon the whole. 
 Yet how little have the things which are God's been 
 rendered unto God ! Men, " when they knew 
 God, have glorified him not as God, neither been 
 thankful." They " have worshipped and served the 
 creature more than the Creator." 5 
 
 If instead of looking around us, we look within 
 us, and consider the faculties with which man is 
 endowed : having an understanding to know the 
 wisdom of God, and a heart to feel his goodness : 
 capable of the highest spiritual affections, capable 
 of acting on the noblest motives, and of looking 
 forward to immortal glory: we may again say, 
 Whose is this image and superscription f Is it not 
 the nature impressed on man at his creation, the 
 effect of the word spoken, " Let us make man in our 
 own image, after our likeness ?" 6 
 
 That sin has defaced that image, is our reproach : 
 in proportion as it is restored, we are able to offer 
 God the tribute of our love. And let it be our ear- 
 nest endeavour and desire, thus to render to God his 
 own : to pay our first honour to Him who has the 
 first right to it : and to centre all our hopes, and 
 fears, and affections, and services in Him who is 
 alone worthy of them. 
 
 5 Rom. i. 25. 6 Gen. i. 26. 
 
MATT. XXII. 2333. 451 
 
 LECTURE XCIII. 
 
 ON THE RESURRECTION. 
 
 MATT. xxii. 2333. 
 
 23. The same day came to Mm the Sadducees, which say 
 that there is no resurrection, and asked him, 
 
 24. Saying, Master, Moses said, If a man die, having 
 no children, his brother shall marry his wife, and raise up 
 seed unto his brother : * 
 
 25. Notts there were with us seven brethren : and the 
 first, when he had married a wife, deceased t and, having 
 no issue, left his wife unto his brother. 
 
 26. Likewise the second also, and the third, unto the 
 seventh. 
 
 27. And last of all the woman died also. 
 
 28. Therefore in the resurrection whose wife shall she 
 be of the seven ? for they all had her. 
 
 29. Jesus answered and said unto them, Ye do err, not 
 knowing the Scriptures, nor the power of God. 
 
 30. For in the resurrection they neither marry nor are 
 given in marriage, but are as the angels of God in heaven. 
 
 It is possible, that the case here alleged, or some- 
 thing like it, might have occurred. But more pro- 
 bably it was invented for the purpose of argument : 
 and served as a plausible reason to the infidels of 
 the time, why they should put away the subject of 
 
 1 Deut. xxv. 5, 6. This law was enacted, that the families of 
 the Jews might be preserved more distinct and entire than 
 without such a provision they could have been. 
 
 G G 2 
 
452 MATT. XXII. 23-33- 
 
 the resurrection from their minds. In the hands 
 of infinite wisdom, it became an opportunity of re- 
 cording a most solemn truth. In the resurrection 
 they neither marry, nor are given in marriage, but 
 are as the angels of God in heaven. 
 
 These vain and idle cavillers derived their ideas of 
 a future world from the low and corrupt notions of 
 their own minds, instead of raising their views to 
 such thoughts as the Scriptures might inspire, and 
 the true knowledge of God confirm. They spoke 
 of " the things that shall be hereafter " as if they 
 were to follow the pattern of this present world. 
 They did not consider, how God is able to " raise 
 our vile body," and make it " a glorious body :" so 
 that what is here " of the earth, earthly," may here- 
 after be "of heaven, heavenly :" may be raised pure 
 and incorruptible, though here corrupt in itself, and 
 the cause of worse than material corruption. 2 
 
 Unscriptural and incorrect ideas of the world to 
 come, are not confined to these adversaries of our 
 Lord. It is too common to speak and think of it, 
 without any deliberate consideration of its nature. 
 And this leads to the practical error of supposing 
 that men may pass from this world to the next, 
 with no more preparation for the heaven which 
 they presume upon, than if they were leaving one 
 earthly country for another. Whereas we are told, 
 that in the resurrection "God shall dwell with 
 men, and they shall be his people, and God himself 
 shall be with them, and be their God. And there 
 shall in no wise enter into his kingdom anything 
 that defileth." 3 
 
 8 See 1 Cor. xv. 4749. 3 Rev. xxi. 3, 27. 
 
MATT. XXII. 2333. 453 
 
 The ideas of the Sadducees concerning the resur- 
 rection were low and debasing. The true and just 
 conceptions of it, derived from the Scriptures and 
 the power of God, are lofty and exalting. They are 
 calculated to have a practical effect, and lead every 
 one, who does know the Scriptures and the power of 
 God, to contemplate his own state : and consider, 
 how far he is preparing for such a kingdom ; for the 
 presence, the immediate presence of Him who " can- 
 not look upon evil," in whose eyes " even the stars 
 are not pure." Those who belong to it, are as the 
 angels of God* A daily reflection upon this great 
 truth, should lead all to examine themselves, whe- 
 ther they are living as those who have so high a 
 destination held forth to them : living, and seeking 
 to live more and more under the influence of that 
 Spirit which alone can renew the heart, and make 
 it meet for a kingdom, the short but significant de- 
 scription of which at once shows its difference from 
 this present world, for it is represented as a kingdom 
 wherein " dwelleth righteousness." 
 
 31. But as touching the resurrection of the dead, have ye 
 not read that which was spoken unto you by God, saying, 41 
 
 32. / am the God of Abraham, and the God of Isaac, 
 and the God of Jacob ? God is not the God of the dead, 
 but of the living. 
 
 Our Lord here points out, how a proper attention 
 to their own scriptures should have satisfied every 
 Jew who professed to receive them, and therefore 
 ought to have satisfied the Sadducees, that there is 
 a resurrection of the dead. The scriptures revealed 
 
 4 Ex. iii. 6. 
 
454 MATT. XXII. 2333. 
 
 God to them, as the God of Abraham, and the God 
 of Isaac, and the God of Jacob. Yet Abraham, and 
 Isaac, and Jacob, being like other men, strangers 
 and pilgrims upon earth, had been long ago buried 
 in their graves. To suppose, therefore, that these, 
 although taken from this world, and returned to 
 dust, were really extinct and lost to existence, was 
 to suppose that God had distinguished himself as the 
 God of the dead : of those who had no consciousness 
 of his regard, and could return him no allegiance. 
 Whereas the doctrine of scripture is, that "all live 
 to him :" 5 for " whether we live, we live unto the 
 Lord ; or whether we die, we die unto the Lord : 
 so that living or dying, we are the Lord's." ( 
 
 The force of our Lord's words came home to the 
 conscience and understanding of the people who 
 stood by, and who had been accustomed from 
 their usual teachers to instruction of a very dif- 
 ferent kind. We are told, 
 
 33. And when the multitude heard this, they were asto- 
 nished at his doctrine. 
 
 But we are told nothing further. We are not 
 told that they were converted. To such an effect 
 something more is necessary, than an argument 
 which cannot be refuted or gainsaid. 
 
 WE need no argument to convince us of the 
 truth which the Sadducees denied. From our youth 
 
 5 This clause of the argument is added in St. Luke's account 
 of the discourse. 
 
 6 Rom. xiv. 8. 
 
MATT. XXII. 2333. 455 
 
 up we have professed to " look for the resurrection 
 of the dead, and the life of the world to come." But 
 we also may be awakened to useful reflection by this 
 discourse of Jesus with the Sadducees. We may 
 be brought to inquire, whether we are so leading our 
 present life, that it may be a preparation for a state 
 where they neither marry nor are given in marriage, 
 but are as the angels of God in heaven. We may be 
 brought to consider, whether, whilst we confess with 
 our lips the resurrection of the dead, we are practi- 
 cally denying it, by living for this world alone, in- 
 stead of remembering that " here we have no con- 
 tinuing city," but are " waiting for the coming of 
 the Lord." " Blessed are those servants, whom the 
 Lord, when he cometh, shall find watching." 7 He 
 " will receive them unto himself, that where he is, 
 they may be also :" 8 and " so they shall ever be 
 with the Lord." 9 
 
 7 Luke xii. 27. 8 John xiv. 3. 
 
 9 1 Thess. iv. 17. 
 
456 MATT. XXII. 3440, 
 
 LECTURE XCIV. 
 THE LOVE OF GOD AND OUR NEIGHBOUR. 
 
 MATT. xxii. 34 40. 
 
 34. But when the Pharisees had heard that he had put 
 the Sadducees to silence, they were gathered together. 
 
 35. Then one of them, which was a lawyer, asked him 
 a question, tempting him, and saying, 
 
 36. Master, which is the great commandment in the 
 law? 
 
 37. Jesus said unto him, Thou shall love the Lord thy 
 God with all thy heart, and with all thy soul, and with 
 all thy mind. 
 
 38. This is the first and great commandment. 
 
 The question thus replied to, was asked with no 
 good purpose. The lawyer did not seek our Lord 
 with a desire of instruction, but tempting him. 
 Divine wisdom converts evil into good. Our Lord, 
 in answer to this insidious question, has left a reply 
 which is to be the rule of Christians in all ages ; the 
 rule to walk by, the rule to examine themselves by. 
 Thou shall love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind. This 
 is the first and great commandment. Not because 
 the commandments of God can be separately weighed, 
 as if one was more important than another. But 
 because this, the love of God, is the principle of all 
 obedience, the foundation of all duty : the regulating 
 
MATT. XXII. 3440. 457 
 
 movement of our hearts and lives. If this is want- 
 ing, every thing is wanting : if this is really present, 
 every thing else will follow. 
 
 We cannot doubt, but this love would be the na- 
 tural feeling of the heart, if mankind had not been 
 estranged from God by sin, and alienated from the 
 proper object of their desire. It is " the carnal 
 mind which is enmity against God : for it is not sub- 
 ject to the law of God." l What therefore is foreign 
 from our corrupt nature, must be produced in it by 
 the power of divine grace ; and He to whom we owe 
 a perfect and undivided love, must add this to all 
 his other mercies, that he engrave that love on our 
 hearts, and " write it on our minds." 
 
 39. And the second is like unto it t Thou shall love thy 
 neighbour as thyself. 
 
 40. On these two commandments hang all the law and 
 the prophets. 
 
 All the revelation of himself and of his will, 
 which God has vouchsafed to man, is comprehended 
 in these two rules. " For what does the Lord re- 
 quire of thee, man, but to do justice, and love 
 mercy, and walk humbly with thy God?" 2 The 
 one therefore, wd are assured, is like the other. It 
 is like it, in intrinsic excellence. Love of God, 
 which sanctifies every thing which we conceive, or 
 say, or do, is the highest perfection of which our 
 nature is capable. And the love of our neighbour 
 is like unto it. Contemplate it in those who have 
 shown it most completely : in those who have given 
 up, for the sake of the interests of others, their own 
 1 Rom. viii. 7. 3 Micah vi. 8. 
 
458 MATT. XXII. 3440. 
 
 interests, their own natural desires, and comforts : 
 compare a life of charity like this, with the self- 
 will, self- preference, self-indulgence, which too com- 
 monly prevails ; and see how truly amiable and ex- 
 cellent it appears. Let us only suppose all persons 
 as earnest to promote the happpiness of others, 
 as they are studious of their own ; let us suppose 
 them as kind, as candid, as forbearing, as forgiving 
 towards others, as they would wish others to be 
 towards themselves : how different a scene would 
 the world present ! 
 
 If charity is such in itself, and such in its effects, 
 we cannot wonder that " the end of the command- 
 ment is charity." 
 
 The love of our neighbour is also like the love of 
 God, as part of the character which must be formed 
 in us : as proof of a heart " renewed after the image 
 of God." "If a man say, I love God, and hatethhis 
 brother, he is a liar : for he that loveth not his bro- 
 ther, whom he hath seen, how can he love God 
 whom he hath not seen ?" 3 If we love the Father, 
 we shall love his children, the creatures of his power, 
 and the objects of his care. " By this we know that 
 we love God, because we love the brethren." 
 
 We see, then, how these two commandments 
 are the test and touchstone, to which our hearts 
 must be brought. Yet, alas ! how ill will they bear 
 the trial? Who would dare to risk his eternal 
 portion upon the proof that he had loved the Lord 
 his God with all his heart, and all his soul, and all 
 his mind f 
 
 3 1 John iv. 20, &c. 
 5 
 
MATT. XXII. 3440. 459 
 
 Who, again, in the different relations of life, as 
 neighbour, or master, or servant, or parent, or child ; 
 or in the transactions of business, and use of pro- 
 perty, whether much or little ; who has done exactly 
 as he would be done by ? who has fulfilled in all 
 points, " the royal law, thou shalt love thy neigh- 
 bour as thyself?" 
 
 And if so, what follows ? what except that which 
 is written, " Let every mouth be stopped, and all the 
 world become guilty before God:" for that " all 
 have sinned, and come short " of his requirements. 
 
 So vain would it be to come before God as claim- 
 ants, and not as suppliants. Poor is the support 
 which we can derive from our own works, when 
 they are tried in the balance which God has set up. 
 We must strive so to love God, and so to love our 
 neighbour, as if every failure in either duty would 
 prove the failure of all our hope. But let our hope 
 itself be fixed upon firmer ground, than any thing 
 which we have done, or can do : and let us bless God, 
 who offers us eternal life, not as the reward of our 
 merits, but as purchased by the blood of Him, who 
 " gave his life a ransom for many." 
 
 4 Gal. iii. 22. 
 
460 MATT. XXII. 41 46. 
 
 LECTURE XCV. 
 
 THE RIGHT KNOWLEDGE OF CHRIST. 
 MATT. xxji. 41 46. 
 
 4 1 . While the Pharisees were gathered together, Jesus 
 asked them, 
 
 42. Saying, What think ye of Christ ? whose son. is he ? 
 They say unto him, the Son of David. 
 
 The Lord takes this opportunity of showing the 
 Pharisees how little they really knew of the Messiah 
 whom they professed to be expecting : how much 
 they mistook the nature of his kingdom. What 
 think ye of Christ f What think ye of him, whose 
 coming ye look for, and of whom ye hope that he 
 " will redeem Israel ?" Whose son is he f 
 
 All the prophets had spoken of the Christ, as of 
 the house and lineage of David. Isaiah wrote, l 
 " There shall come forth a rod out of the stem of 
 Jesse, and a branch shall grow out of his roots: 
 and the Spirit of the Lord shall be upon him." 
 Jeremiah says, "Behold the days come, saith the 
 Lord, that I will raise unto David a righteous branch, 
 and a king shall reign and prosper/' 2 And so Eze- 
 kiel : " I will set up one shepherd over them, and 
 he shall feed them ; even my servant David." 3 As 
 
 1 xi. 1. 2 Jerem. xxiii. 5, 6. 
 
 3 Ezek. xxxiv. 23. 
 
MATT. XXII. 4 146. 46 1 
 
 therefore when Herod inquired where Christ should 
 be born, the scribes and chief priests were at no 
 loss to reply, " In Bethlehem of Judah :" 4 so now the 
 Pharisees had a ready answer : The Son of David. 
 " Hath not the scripture said, that Christ cometh 
 of the seed of David, and out of the town of Beth- 
 lehem, where David was." 5 
 
 Such was the prophecy. And the Evangelists are 
 careful to inform us, how unexpectedly, yet how ex- 
 actly, it was fulfilled, when Joseph went up from 
 Galilee, out of the city of Nazareth, into Judea, unto 
 the city of David, which is called Bethlehem, be- 
 cause he was of the house and lineage of David : to 
 be taxed with Mary his espoused wife, being great 
 with child. 6 
 
 Thus far, then, the Pharisees, and the Jewish 
 nation, had rightly interpreted the prophecy, 
 Christ was to come as the Son of David. But was 
 he nothing more? 
 
 43. He saith unto them, How then doth David in spirit 
 call him Lord, saying, 1 
 
 44. The Lord said unto my Lord, Sit thou on my right 
 hand, till I make thine enemies thy footstool. 
 
 45. If David then call him Lord, how is he his son ? 
 
 46. And no man was able to answer him a word, neither 
 durst any man from that day forth ask him any more 
 questions. 
 
 These words were well suited to awaken the 
 minds of the Jews, and to show them that more was 
 intended in scripture than they at first perceived. 
 They had thought of Christ, of the Messiah who was 
 
 4 See ch. ii. 4 6. 5 John vii. 42. 
 
 6 Lukeii. 4, 5. 7 Ps. ex. 1. 
 
462 MATT. XXII. 4140. 
 
 to come, as the Son of David : probably as one like 
 David : victorious over his earthly enemies, and 
 delivering their country from a foreign yoke. But 
 David in spirit, writing his Psalms under the influ- 
 ence of the Holy Ghost, has this passage prophetic 
 of the Messiah. The Lord said unto my Lord, i. e. 
 God said unto my Lord, who is the Christ, Sit tliou 
 on my right hand, until I make thine enemies thy 
 footstool. David, therefore, speaks of Christ as a 
 superior; gives him a title of honour; of divine 
 honour ; how is he then no more than David's son, 
 a child of Adam ? A man is not wont to give a 
 title to his son higher than his own. There was 
 reason, therefore, why they should search the Scrip- 
 tures, which they acknowledged, and supposed that 
 they understood : but these testified of Jesus as 
 the Christ. 8 
 
 The question here put to the Pharisees may pro- 
 perly suggest an inquiry to ourselves. What think 
 WE of Christ f " For the right faith is, that we 
 believe and confess, that our Lord Jesus Christ, the 
 Son of God, is God and man : God of the substance 
 of the Father, begotten before the world ; and man, 
 of the substance of his mother, born in the world ; 
 perfect God, and perfect Man ; of a reasonable soul 
 and human flesh subsisting ; equal to the Father, 
 as touching his Godhead : and inferior to the Father, 
 as touching his Manhood." 9 When this faith hath 
 been wrought within the heart of any man as an abi- 
 ding conviction, we may say as the Lord himself said 
 concerning his apostle Peter, " Blessed " is that man. * 
 8 John v. 39. Athan. Creed. ' Ch. xvi. 17. 
 
MATT. XXII. 4146. 463 
 
 Blessed is he who has been taught to think habi- 
 tually of Christ as the Son of God become the son of 
 man, for him and for his salvation. Such an one, in all 
 the circumstances and changes of the present world, 
 has a support unknown to others. His thoughts 
 instinctively turn towards the Saviour, in sorrow, or 
 in joy, in fear, or in hope ; in the hours of his weak- 
 ness or his energy. Christ mitigates the sorrow, 
 allays the fear, strengthens the weakness. The joy 
 is in his favour ; the hope is through his mercy : 
 the energy is in the power of his might. If the 
 mind contemplates this earthly life, it takes, as it 
 were, a new colour from the fact that Jesus dwelt 
 here, in form and fashion as a man. If the thoughts 
 rise towards the world above, there again Christ 
 meets him, " set down at the right hand of God," 
 waiting for the overthrow of his enemies : 2 and no 
 less watching over the interests of his people ; dear 
 to him, and to the Father also, " because they have 
 loved the Son, and believed that he came out from 
 God." 3 If the conscience reverts, as it often should 
 revert, to sins repented of and forsaken, there is the 
 blessed consolation that " the blood of Jesus Christ 
 cleanse th from all sin." * Or if the man grieves, as 
 he should grieve, over present infirmities and short 
 comings, he still rejoices to think of Christ as know- 
 ing our frame, and " in that he himself hath suf- 
 fered being tempted, as able to succour them that 
 are tempted. 5 If he looks onward to the valley of 
 the shadow of death, which some time or other must 
 be passed through, Christ is there, with his "rod 
 
 2 Ps. ex. 2. 3 John xvi. 27. 
 
 4 1 John i. 7. s Heb. ii. 18. 
 
464 MATT. XXIII. 1 13. 
 
 and staff to comfort." 6 Or if he looks beyond to 
 the judgment which is to follow, Christ will be 
 seated there as judge : and has pledged his sacred 
 word that those who confess him before men, he 
 also will confess before his Father and the holy 
 angels. 7 
 
 So full of encouragement, of comfort, of joy, are 
 the thoughts of Christ which Scripture teaches us 
 to entertain : when the prayer of St. Paul for his 
 Ephesian disciples is accomplished in us, and " Christ 
 dwells in the heart by faith ; and being strengthened 
 with might by his Spirit in the inner man, we are 
 able to comprehend what is the breadth, and length, 
 and depth, and height, and to know the love of 
 Christ, which passeth knowledge, that we may be 
 filled with all the fulness of God." 8 
 
 LECTURE XCVI. 
 
 CONDEMNATION OF THE SCRIBES AND 
 PHARISEES. 
 
 MATT, xxiii. 1 13. 
 
 1 . Then spake Jesus to the multitude, and to his disciples, 
 
 2. Saying, The scribes and the Pharisees sit in Moses 
 seat : 
 
 8. All therefore whatsoever they bid you observe, that ob- 
 serve and do ; but do not ye after their works : for they say, 
 and do not. 
 
 6 Ps. xxiii. 4. 7 Ch. x. 32. 
 
 8 Eph. iii. 1620. 
 
MATT. XXIIT. 113. 465 
 
 4. For they bind heavy burdens and grievous to be borne, 
 and lay them on men's shoulders ; but they themselves will 
 not move them with one of their fingers. 
 
 As the scribes and the Pharisees were the great 
 adversaries of the gospel, it was needful for our 
 Lord to point out their errors, and show how little 
 weight was due to their authority. Such is the pur- 
 port of the discourse contained in this chapter ; 
 from which we learn how heavy an account is laid 
 up against all whose situation and office make them 
 leaders and teachers, and who betray the duty which 
 they are bound faithfully to discharge. 
 
 Something, indeed, was committed to the scribes 
 and Pharisees, which they could not corrupt ; they 
 sat in Moses seat : the words of his law, which was 
 the law of God, were read in the synagogue every 
 sabbath day : * these were not changed by the mouth 
 which uttered them ; and these, therefore, the peo- 
 ple were to observe and do. And this is the great 
 blessing of a revealed word ; and of a public wor- 
 ship, in which the revealed word makes a chief part. 
 The people are enabled to "prove all things, and 
 hold fast that which is good." 
 
 Still, where the accredited teacher is unfaithful, 
 the path of duty here commanded is very difficult : 
 observe their words, but do not ye after their works. 
 Those who say^ and do not, who act contrary to their 
 teaching, fearfully endanger the souls of others. 
 When it is as St. Paul states " Thou which teach- 
 est another, teachest thou not thyself? Thou that 
 
 1 See Acts xv. 21. "Moses of old time hath in every city 
 them that preach him, being read in the synagogue every sabbath 
 day." 
 
 II II 
 
46G MATT. XXIII. 118- 
 
 preachest a man should not steal, dost thou steal ? 
 Thou that sayest a man should not commit adultery, 
 dost thou commit adultery ? Thou that makes t thy 
 boast of the law, through breaking the law, dis- 
 honourest thou God?" when things are thus, it 
 can hardly happen but that "the name of God 
 should be blasphemed " through the transgression 
 of those who ought to glorify Him, and shine as lights 
 in the world. 
 
 5. But all their works they do for to be seen of men : 
 they make broad their phylacteries, 2 and enlarge the borders 
 of their garments, 
 
 6. And love the uppermost rooms at feasts, and the chief 
 seats in the synagogues, 
 
 7. And greetings in the markets, and to be called of men, 
 Rabbi, Rabbi. 3 
 
 8. But be not ye called Rabbi : for one is your Master, 
 even Christ, and all ye are brethren. 
 
 9. And call no man your father upon the earth : for one 
 is your Father which is in heaven. 
 
 10. Neither be ye called masters : for one is your Master, 
 even Christ. 
 
 1 1 . But he that is greatest among you shall be your ser- 
 vant. 
 
 12. And whosoever shall exalt himself shall be abased ; 
 and he that shall humble himself shall be exalted. 
 
 2 Phylacteries were sentences of Scripture, written on slips of 
 parchment, which the Jews bound upon their foreheads and their 
 sleeves, making a literal interpretation of Exodus xiii. 9. " Iti shall 
 be to thee for a sign upon thy hand, and for a memorial between 
 thine eyes." They had also been commanded to make a " fringe 
 in the borders of their garments," that they might " look upon 
 it, and remember all the commandments of the Lord, and do 
 them." Numb. xv. 59. Those who pretended to superior sanctity, 
 made these fringes and phylacteries of unusual breadth. 
 
 3 Properly master or teacher : a title of dignity, and solemnly 
 conferred as giving authority. 
 
MATT. XXIII. 113. 467 
 
 What is here objected against the Pharisees, shows 
 where the principle of their corruption lay. They 
 did their works to be seen of men. Whereas " it is 
 a very small thing to be judged of man, or of man's 
 judgment." 4 Our business is, to approve ourselves 
 to God. They made a show of sanctity, without 
 real holiness : pretending to honour God's word 
 while they transgressed it. Our business is, to write 
 his commandments " upon the table of the heart." 
 They desired superiority and pre-eminence : the up- 
 permost seats, and greetings of respect. Christians 
 are taught to cherish very different feelings, " in 
 honour preferring one another." He that is great- 
 est among them, will be the humblest. So he will 
 be most like his divine Master, who, for his sake, 
 " humbled himself, and became obedient unto death, 
 even the death of the cross." 
 
 The recollection of the great rule, One is your 
 Master, even Christ, will keep all in the right 
 place. Ministers will not seek the honour which 
 cometh from men. Neither will the people be so 
 blindly led by their authority, as to follow their 
 errors, if in anything they depart from the simpli- 
 city of Scripture. They will " honour all men :" 
 and especially him who is the minister of God to 
 them for good : but let them still remember, one is 
 their Father, which is in heaven. 
 
 13. But woe unto you. scribes and Pharisees, hypocrites ! 
 for ye shut up the kingdom of heaven against men : for ye 
 neither go in yourselves, neither suffer ye them that are 
 entering to go in, 
 
 4 1 Cor. iv. 3. 
 
 H H 2 
 
468 MATT. XXIII. 1 -13. 
 
 The Pharisees had employed all their influence 
 to dissuade the minds of the people from receiving 
 Christ as the Messiah. He was of Nazareth : and 
 they alleged that out of Nazareth cometh no pro- 
 phet. He healed their sick: they murmured, be 
 cause he healed them on the sabbath-day. He 
 went into their companies, that he might teach and 
 warn: they complained, "this man receiveth sin- 
 ners and eateth with them." He wrought many 
 miracles: they affirmed that he wrought them 
 through the power of the evil spirit. Thus they 
 refused the truth which might have made them free, 
 and leagued with Satan to keep their countrymen 
 his slaves. 
 
 Ye neither enter in yourselves nor suffer them 
 that are entering to go in ! This is indeed an awful 
 condemnation, and may fall on others besides the 
 scribes and Pharisees of old. There are many ways 
 of hindering the advancement of religion, both in 
 the individual soul, and in the world at large. The 
 sinner, who by persuasion or example leads others 
 into wilful transgression ; the scoffer, who makes a 
 mock of those who live under the fear of God ; the 
 hypocrite, who talks of godliness and practises un- 
 righteousness, and so brings reproach upon the faith 
 which he professes ; all these are doubly guilty : 
 they bring into danger, and perhaps they involve 
 in ruin the souls of others together with their own. 
 
 And as on these is pronounced a sentence of heavy 
 woe ; so is there, on the other hand, a proportionate 
 blessing prepared for them who either by word or 
 good example promote the cause of truth and piety, 
 and "commend it to every man's conscience/' These 
 
MATT. XXIII. 14-24. 469 
 
 are the " wise, who shall shine as the brightness of 
 the firmament : and they that turn many to righ- 
 teousness, as the stars for ever and ever." 5 
 
 LECTURE XCVII. 
 CONDEMNATION OF THE PHARISEES CONTINUED. 
 
 MATT, xxiii. 14 24. 
 
 14. Woe unto you, scribes and Pharisees, hypocrites ! for 
 ye devour widows houses, and for a pretence make long 
 prayer : therefore ye shall receive the greater damnation. 
 
 Widows were especially protected by the law 
 of Moses, which the Pharisees professed to honour. 
 " Ye shall not afflict any widow, or fatherless child." * 
 If thou afflict them in any wise, and they cry at ail 
 unto me, I will surely hear their cry, and my wrath 
 shall wax hot, and I will kill you with the sword ; 
 and your children shall be fatherless, and your wives 
 widows." Job therefore comforts himself with the 
 reflection, that he had never " caused the widow's 
 eye to fail." 2 And Isaiah reckons it among the 
 many grounds of accusation against the nation, that 
 they "judge not the fatherless, neither doth the 
 cause of the widow come unto them." 3 
 
 So now it was among the sins of the Pharisees 
 that they devoured widows' houses : took advantage 
 
 s Dan. xii. 3. * Ex. xxii. 22. 
 
 2 Job xxxi. 16. xxix, 13. 3 Isa. i. 23, 17. 
 
470 MATT. XXlit 1424. 
 
 of their helpless condition, to deprive them of their 
 remaining substance, whilst for a pretence they made 
 long prayer : assumed the appearance without the 
 reality of piety, that they might better acquire the 
 confidence of those whom they meant to pillage. 
 Therefore they should receive greater condemnation. 
 They added hypocrisy to injustice. God was in their 
 mouths, but the world had possession of their 
 hearts : and these things are recorded against them 
 for our warning. Prayer may be a profession ; god- 
 liness a livelihood ; and proselytism a zeal for party, 
 and not for God. 
 
 15. Woe unto you, scribes and Pharisees, hypocrites ! for 
 ye compass sea and land to make one proselyte, and when he 
 is made, ye make him twofold more the child of hell than 
 yourselves. 
 
 16. Woe unto you, ye Hind guides, which say, Whoso- 
 ever shall swear by the temple, it is nothing ; but whosoever 
 shall swear by the gold of the temple, he is a debtor ! 
 
 17. Ye fools and blind : for whether is greater the gold, 
 or the temple that sanctifieth the gold ? 
 
 18. And, Whosoever shall swear by the altar, it is no- 
 thing ; but whosoever sweareth by the gift that is upon it, 
 he is guilty. 
 
 He is bound by his oath, and must abide by it, 
 when he swears by the gift that is laid upon the 
 altar : whilst an oath by the altar itself may be vio- 
 lated with impunity. So that the treasury, in which 
 the scribes and Pharisees were interested, was held 
 to be more sacred than the temple or the altar 
 which was dedicated to God. Such was the teach- 
 ing of these blind guides, by which they deceived 
 
MATT. XXIII. 1424. 471 
 
 the souls which they pretended to instruct, and 
 made their proselytes to sin. 
 
 19. Ye fools and Hind : for whether is greater, the gift, 
 or the altar that sanctifieth the gift ? 
 
 20. Whoso therefore shall swear by the altar, sweareth 
 by it, and by all things thereon. 
 
 21. And whoso shall swear by the temple, sweareth by it, 
 and by him that dwelleth therein. 
 
 22. And he that shall swear by heaven, sweareth by the 
 throne of God, and by him that sitteth thereon. 
 
 23. Woe unto you, scribes and Pharisees, hypocrites! 
 for ye pay tithe of mint and anise and cummin, and have 
 omitted the weightier matters of the law, judgment, mercy, 
 and faith : * these ought ye to have done, and not to leave 
 the other undone. 
 
 24. Te blind guides, which strain at a gnat and swallow 
 a camel. 5 
 
 A proverbial phrase, against those who are os^- 
 tentatiously scrupulous in trifles, where there is no 
 temptation to offend : and omit the weightier mat- 
 ters of the law, which require pains and self-denial. 
 How true was this of the Pharisee, who prided him- 
 self that he paid the full demand of the treasury, 
 even to his garden herbs, and did not perceive that 
 he had neither humility nor charity ! How true of 
 those who would not " eat with unwashen hands," 6 
 whilst they were daily seeking opportunities to be- 
 
 4 Faith here " is nothing else but a sincere simplicity which 
 attempts nothing subtilely, maliciously, or through deceit : but 
 seeks that plain dealing be mutually used amongst men, in all 
 their dealings with each other." Calvin in loco. 
 
 5 Strain a small insect out of your liquor. 
 Ch. xv. 20. 
 
 5 
 
472 MATT. XXIII. 1424. 
 
 tray the innocent ! How true of those, who " would 
 not go into the judgment-hall, lest they should be 
 defiled," whilst they were " suborning witnesses," 
 and using perjury, to bring about the death of Christ ! 7 
 How true of those who would pay the thirty pieces 
 of silver, to obtain their guilty end, yet would not 
 put it into the treasury, because it was the price of 
 blood ! 8 
 
 Yet it is not for their exactness in observing the 
 letter of the law that the Pharisees are blamed. 
 These things ought ye to have done. The fault was, 
 that they left undone the weightier matters of the law, 
 here called judgment, mercy > and faith : and in St. 
 Luke, "judgment, and the love of God." 9 The 
 fault was, that all they did, was done for appear- 
 ance sake, and did not proceed from a converted 
 heart : was intended to procure the applause of 
 sanctity, whilst they were really under the dominion 
 of pride and worldliness. 
 
 Let the heart be brought to the fear and love of 
 God, and every part of his law will be equally ob- 
 served : let the principle be, to do what is pleasing 
 in his sight, and no one of his commands will appear 
 light or trifling. Judgment, i. e. justice, will be 
 maintained in the smallest things, as well as in the 
 greatest : mercy, i. e. charity, will not seek the 
 praise of men, but of Him " who seeth in secret :" 
 and faith, i. e. fidelity, will keep its promise though 
 
 7 John xviii. 28. 8 Ch. xxvii. 6. 
 
 9 Luke xi. 41; The love of God being the foundation of jus- 
 tice, faithfulness, and charity. For if a man see his brother have 
 need, and acts uncharitably or unjustly towards him, "how 
 dwelleth the love of God in him." 1 John iii. 17. 
 
MATT. XXIII. 2539. 473 
 
 no human ear heard it, and will redeem its pledge, 
 though God alone was witness to the transaction. 
 " Whosoever therefore shall break one of the com- 
 mandments, and shall teach men so, he shall be called 
 the least in the kingdom of heaven : but whosoever 
 shall do and teach them, the same shall be called 
 great in the kingdom of heaven." ' 
 
 LECTURE XCVIII. 
 
 CONDEMNATION OF THE SCRIBES AND PHARISEES. 
 SENTENCE OF THE JEWISH NATION. 
 
 MATT, xxiii. 25 39. 
 
 25. Woe unto you, scribes and Pharisees, hypocrites ! for 
 ye make clean the outside of the cup and of the platter, out 
 within they are full of extortion and excess. 
 
 26. Thou Hind Pharisee, cleanse first that which is with- 
 in the cup and platter, that the outside of them may be clean 
 also. 
 
 27. Woe unto you, scribes and Pharisees, hypocrites ! for 
 ye are like unto whited sepulchres, which indeed appear 
 beautiful outward, but are within full of dead men's bones, 
 and of all uncleanness. 
 
 28. Even so ye also outwardly appear righteous unto men, 
 but within ye are full of hypocrisy and iniquity. 1 
 
 Whatever we read of these scribes and Pharisees 
 1 Ch. v. 19. See Mark vii. 3, 4. 
 
474 MATT. XXIII. 26-39. 
 
 in the gospels, shows that what they put for religion 
 was outward form, not inward piety or purity. The 
 single instance is sufficient, which we find in the 
 account of our Lord's condemnation, 2 where it 
 appears, that those who, by the most unjust means, 
 were compassing the death of Jesus, " went not them- 
 selves into the judgment hall, lest they should be 
 defiled : but that they might eat the passover." It 
 would have defiled them, and rendered them unfit 
 for the sacred duty, to enter the court of judgment : 
 to contrive the sin which was carried on in the court 
 of judgment did not defile them. As the heart is 
 too naturally inclined to satisfy itself with the form 
 of godliness, those who encourage this error, instead 
 of opposing it, are indeed blind guides, most danger- 
 ous to follow. 
 
 9. Woe unto you, scribes and Pharisees, hypocrites! be- 
 came ye build the tombs of the prophets, and garnish the 
 sepulchres of the righteous, 
 
 30. And say, If we had been in the days of our fathers, 
 we would not have been partahers with them in the blood of 
 the prophets. 
 
 81. Wherefore ye be witnesses unto your selves t that ye 
 are the children of them which killed the prophets. 
 
 32. Fill ye up then the measure of your fathers. 
 
 33. Ye serpents, ye generation of vipers, how can ye 
 escape the damnation of hell ? 
 
 Ye bear testimony against yourselves: because 
 your conduct is the same. They persecuted the 
 prophets, ye persecute me. They killed the mes- 
 sengers, and ye are preparing to kill the Son ; " the 
 
 2 John xviii. 28. 
 
MATT. XXIII. 2539. 475 
 
 heir." Therefore ye are true children of such fa- 
 thers. Ye are filling up the measure of their 
 iniquity. 
 
 34. Wherefore, behold, I send unto you prophets, and wise 
 men, and scribes : and some of them ye shall kill and cruci- 
 fy ; and some of them shall ye scourge in your synagogues, 
 
 and persecute them from city to city. 
 
 35. That upon you may come all the righteous blood shed 
 upon the earth, from the blood of righteous Abel unto the 
 blood of Zacharias son of Barachias, whom ye slew between 
 the temple and the altar ? 3 
 
 36. Verily I say unto you, All these things shall come 
 upon this generation. 
 
 37. O Jerusalem, Jerusalem, thou that killest the prophets, 
 and stonest them which are sent unto thee, how often would 1 
 have gathered thy children together, even as a hen gather eth 
 her chickens under her wings, and ye would not ! 
 
 38. Behold, your house is left unto you desolate. 
 
 39. For I say unto you, Ye shall not see me henceforth, 
 till ye shall say, Blessed is he that cometh in the name of 
 the Lord. 
 
 Here an awful sentence is pronounced upon the 
 Jewish nation. Their evil deeds are summed up, 
 
 3 See Chron. xxiv. 20, 21. " The Spirit of God came upon 
 Zechariah the Son of Jehoiada the priest, which stood above 
 the people, and said unto them, Thus saith God, Why transgress 
 ye the commandments of the Lord, that ye cannot prosper ? Be- 
 cause ye have forsaken the Lord, he hath also forsaken you. And 
 they conspired against him, and stoned him with stones, at the 
 commandment of the king, in the court of the house of the Lord." 
 
 We observe, that Zechariah is there called the son of Jehoiada, 
 here of Barachias. Many of the Jews had two names ; as among 
 the apostles, Matthew is once called Levi ; Bartholomew, Natha- 
 nael ; and Jude, Thaddneus. 
 
476 MATT. XXIII. 2539. 
 
 and the inevitable consequence declared ; with this 
 aggravation, that they had brought all upon them- 
 selves. How often had God called them to repent- 
 ance, and they would not ! By the prophets, whose 
 blood they had shed ; and now by his Son, and the 
 apostles the wise men and scribes whom he was 
 about to send forth with a fresh message of mercy, 
 but whom they should crucify, and scourge, and per- 
 secute ! 
 
 It is with nations as with individuals, and with 
 individuals as with nations. God willeth not the 
 death of a sinner, but rather that he may turn from 
 his wickedness and live. He " would have all men 
 to be saved, and to come to the knowledge of the 
 truth ;" 4 and for this purpose he calls them to re- 
 pentance, he calls them to knowledge. He sets 
 before them such motives as are suited to their 
 nature ; motives addressed to their conscience and 
 their reason ; he " draws them with the cords of a 
 man, with bands of love." 5 
 
 For this purpose he sends them his word ; the 
 Scriptures of truth, teaching them the way in which 
 they should live, " righteously, soberly, and godly in 
 this present world ;" and teaching them how they 
 may be enabled so to live, and to overcome the ene- 
 mies of their salvation. And even if they have gone 
 astray from the paths of righteousness, and wandered 
 from their Father's fold, he invites them back to it 
 again, saying, " Return unto the Lord, and he will 
 have mercy upon you." "Why will ye die, O house 
 of Israel !" 
 
 4 1 Tim. xi. 4. 5 Hosea xi. 4. 
 
MATT. XXIII. 26 -39. 477 
 
 Such were the dealings of God towards the Jewish 
 nation, and such are his dealings towards ourselves. 
 How often would he gather his children together, even 
 as a hen gathereth her chickens under her wings ! 
 
 But as men are too apt to be deaf to the voice of 
 God, whilst it is the " still small voice " of instruc- 
 tion and love ; he sometimes speaks more loudly, 
 and addresses them in the language of judgment. 
 The Jews had, from time to time, been visited with 
 pestilence, and with the sword, and with captivity. So 
 God visits the careless and the rebellious with sick- 
 ness, or with sorrow : and thus warns them to con- 
 sider their ways, while there is yet time. He re- 
 minds the sinner, That sickness which you now 
 feel, may not be unto death : but there must be a 
 sickness unto death ; a last, a fatal sickness ; and 
 how art thou prepared to meet thy God ? He re- 
 minds the mourners, Ye have followed your friend 
 to the grave, " the house appointed for all living :" 
 so your friends must, some time or other, follow you. 
 Therefore see that ye are at peace with him, before 
 whom ye must appear, and to whom ye must give 
 account. See that ye are reconciled, are justified, 
 are sanctified, through Him whose " blood cleanseth 
 from all sin." 
 
 Thus does God call his children to take refuge 
 from the storm, before it shakes the earth. And he 
 sent his prophets to the Jews ; and he commissions 
 his ministers to us, to declare and enforce his word 
 and his warnings. And he has prepared something 
 within us, which tells us, that we ought to listen to 
 his call. Conscience tells us, that we ought to be 
 
478 MATT. XXIII. 2539. 
 
 softened by his mercies, and awakened by his judg- 
 ments. Conscience tells us, that such has been the 
 purpose of his messages, however they have come. 
 And this conscience is more especially the voice of 
 God, because it is his Spirit stirring within us. 
 " That which is born of the flesh, is flesh," and is 
 contrary to the law of God. Our evil nature is in- 
 disposed towards the way in which " we ought to 
 walk and to please God." But " that which is born 
 of the Spirit, is spirit ;" is given to purify and renew 
 that evil disposition, and to make us delight in what 
 we would naturally reject, and to follow that which 
 we would naturally refuse. And whenever that 
 Spirit, working with man's reason or conscience, has 
 witnessed to the sinful and impenitent, that the road 
 which they are so boldly walking is the broad road 
 which leadeth to destruction ; that witness is the 
 call of God, testifying that he would gather Ms chil- 
 dren together, and that if they perish, it is because 
 they will not come. 
 
 This does not contradict the truth, that man can- 
 not change his own will ; renew his own heart. 
 " The grace of God must prevent us, that we may 
 have a good will, and work with us when we have 
 that goodwill." 6 "No man can come unto me," 
 says our Lord, " except the Father, who hath sent 
 me, draw him." 7 He is drawing us, however, by 
 means of which every heart is inwardly conscious, 
 whether it yields to them or no. Those who have 
 not been gathered under their Saviour's wings, are 
 
 6 Art. x. 7 John vi 44. 
 
MATT. XXIII. 26 89. 479 
 
 well aware that the fault lies with themselves and 
 their own perverseness. We see plainly, in the 
 gospel history, how the Jews resisted warnings, and 
 shut their eyes against evidence. And when the 
 secrets of all hearts are laid open ; when the ways 
 of God, and the ways of man are alike spread clearly 
 before the world assembled to judgment, then will 
 be seen the sincerity of God's offered mercy : how 
 often would he have gathered his children together ! 
 And then the obstinacy of all who refused to hear 
 will be charged upon them by their own consciences; 
 and they will feel that they are lost, because they 
 would not. 
 
 " Righteous art thou, Lord, and true is thy 
 judgment. The righteousness of thy testimonies is 
 everlasting : grant us understanding, and we shall 
 live." 8 
 
 8 Ps. cxix, 137, 144. 
 
4*0 MATT. XXIV. 1 U. 
 
 LECTURE XCIX. 
 
 DESTRUCTION OF THE TEMPLE, AND PERSECUTION 
 OF THE APOSTLES FORETOLD. 
 
 MATT. xxiv. 1 14. 
 
 1. And Jesus went out, 1 and departed from the temple : 
 and his disciples came to him for to shew him the buildings 
 of the temple. 
 
 2. And Jesus said unto them, See ye not all these things ? 
 Verily I say unto you, There shall not be left here one 
 stone upon another, that shall not be thrown down. 
 
 In the progress of the history, we are now ap- 
 proaching the consummation of that purpose, for 
 which the Son of Man " was made flesh, and dwelt 
 among men." This was present to the mind of our 
 Lord, less as it concerned himself than others. He 
 had entered Jerusalem for the last time. But what 
 were the feelings which he entertained ? The same 
 which he again expressed at a still more trying 
 season, saying, " Daughters of Jerusalem, weep not 
 for me, but weep for yourselves and for your chil- 
 dren." 2 As he approached the city, he had " wept 
 over it," on account of " the days that were coming 
 upon it," because it had not " known the things 
 
 1 Of the treasury, where he had been speaking. See Mark 
 xii. 44. Luke xxi. 1 4. 
 
 2 Luke xxiii. 28. 
 
MATT. XXIV. 1 14. 481 
 
 which belonged unto its peace." 3 And now the 
 sight of the buildings of the temple, so admired by 
 the disciples, immediately recalls to his mind the 
 catastrophe awaiting it in the determinate counsels 
 of God. Verily I say unto you, there shall not be 
 left here one stone upon another, that shall not be 
 thrown down. 
 
 Forty years after these words were spoken, a 
 stranger visiting the spot on which Jerusalem was 
 now standing, would have been unable to discover 
 the site of the temple which "was adorned with 
 goodly stones and gifts," and had been " forty and 
 six years in building." The foundation was dug up, 
 and the surface ploughed. Because it " knew not the 
 time of its visitation." 
 
 3. And as he sat upon the mount of Olives, the disciples 
 came unto him privately, saying, Tell us, when shall these 
 things be ? and what shall be the sign of thy coming, and 
 of the end of the world 1 
 
 4. And Jesus answered and said unto them, Take heed 
 that no man deceive you. 
 
 5. For many shall come in my name, saying, I am Christ ; 
 and shall deceive many. 
 
 6. And ye shall hear of wars and rumours of wars : see 
 that ye be not troubled ; for all these things must come to 
 
 pass, but the end is not yet. 
 
 7. For nation shall rise against nation, and kingdom 
 against kingdom : and there shall be famines, and pesti- 
 lences, and earthquakes in divers places. 
 
 8. All these are the beginning of sorrows. 
 
 In answer to the question, Tell us when shall these 
 things be ? our Lord reveals many events relating to 
 
 3 Lukexix. 41, &c. 
 
 I I 
 
482 MATT. XXIV. 1 U. 
 
 the country, and many relating to the apostles 
 themselves. There should be an interval ; a dan- 
 gerous and fearful interval ; and many presages of 
 the gathering storm. All those things should 
 happen which most disturb public peace and private 
 comfort. Many should assume the character of the 
 deliverer, the appointed Messiah, and should de- 
 ceive many. There should be wars and rumours of 
 wars. And these evils, arising out of men's lusts, 
 should be attended with other evils arising out of 
 God's anger : famines and pestilences, and earthquakes 
 in divers places. But all these are but the beginning 
 of sorrows.* 
 
 From these short hints respecting the country at 
 large, our Lord proceeds to what concerned the apo- 
 stles themselves. 
 
 9. Then shall they deliver you up to be afflicted, and shall 
 kill you : and ye shall be hated of all nations for my names 
 sake. 
 
 10. And then shall many be offended, and shall betray 
 one another, and shall hate one another. 
 
 1 1 . And many false prophets shall rise, and shall de- 
 ceive many. 
 
 12. And because iniquity shall abound, the love of many 
 shall wax cold. 
 
 13. But he that shall endure unto the end, the same shall 
 be saved. 
 
 14. And this gospel of the kingdom shall be preached in 
 all the world for a witness unto all nations ; and then 
 shall the end come. 
 
 * It has pleased God, for the confirmation of our faith, that the 
 history of the destruction of Jerusalem should be related not by 
 a Christian, but a Jewish author, Josephus, who was himself con- 
 cerned in all the affairs of that awful period. And he fully ac- 
 quaints us how all these things happened as they are here foretold. 
 
MATT. XXIV. 114. 488 
 
 To explain these prophecies, we need go no fur- 
 ther than Scripture itself. The history of the Apo- 
 stles illustrates them ; showing how they were deli- 
 vered up to be afflicted, and were beaten in the sy- 
 nagogues, and were brought before rulers and kings, 
 and were put to death for the name of Christ. St. 
 Paul's own narrative may be taken as a specimen of 
 the whole. " Of the Jews " (he says) " five times 
 received I forty stripes save one ; thrice was I beaten 
 with rods ; once was I stoned ; in prisons frequent ; 
 in deaths oft ; in perils by mine own countrymen ; 
 in perils by the heathen ; in perils among false bre- 
 thren." 5 Carried as a prisoner to Rome, he was 
 brought before Caesar : and in the end, he suffered a 
 martyr's death. 
 
 The disciples were also warned, that they should 
 be hated of all nations for Christ's name's sake. 
 They opposed the vanities of the heathen, and all 
 false pretences to religion : they explained the 
 nature of sin : they enforced righteousness. For 
 this reason, they were hated of all whom they failed 
 to convince ; and who " loved darkness rather than 
 light, because their deeds were evil." 
 
 It is also foretold, that many false prophets should 
 arise, and should deceive many. All the apostles, 
 in their letters, make mention of such, who had, 
 in their time, actually caused the mischief which 
 these words predict : " Many deceivers are entered 
 into the world, who confess not that Jesus Christ 
 is come in the flesh." " Many false prophets 
 are gone out into the world." " There are certain 
 
 5 2 Cor. xi. 22. 
 
 I I 2 
 
484 MATT. XXIV. 114. 
 
 men crept in unawares, turning the grace of God 
 into lasciviousness, and denying the only Lord God, 
 and our Lord Jesus Christ." These are they 
 " that walk after the flesh in the lust of unclean- 
 ness, and despise government. Presumptuous are 
 they, self-willed ; they are not afraid to speak 
 evil of dignities." " Hymeneus and Philetus con- 
 cerning the truth have erred, saying that the resur- 
 rection is past already ; and overthrow the faith of 
 some." 6 
 
 Such were to be the trials of the infant church, 
 before the end came ; before the event took place, 
 which would prove the truth of Christ's words, and 
 signally confound the most determined enemies of 
 his faith. 
 
 But even in the midst of these difficulties, per- 
 secutions, and discouragements, " the word of God 
 grew mightily and prevailed." The gospel of the 
 kingdom was preached in all the world. " The 
 kings of the earth stood up, and the rulers took 
 counsel together, against the Lord, and against his 
 anointed." But the Spirit of God was stronger than 
 the opposition of Satan ; and " added to the church 
 daily such as should be saved." 
 
 This is a part of that " sure word of prophecy," 
 which is left for the instruction and encouragement 
 of those, " on whom the ends of the world are come." 
 May all contribute to the effect for which it is de- 
 signed : and help to " direct our hearts into the love 
 of God, and into the patient waiting for Christ ;" till 
 the fulness of time arrives, and he appears, not in 
 
 6 2 John 7 ; Jude 4 ; 2 Pet. ii. 10 ; 2 Tim. ii. 17. 
 
MATT. XXIV. 1528. 485 
 
 wars and rumours of wars, not in famines and pes- 
 tilences, but with " ten thousand of his saints," and 
 " all the holy angels with him," " on the throne of 
 his glory." 
 
 LECTURE C. 
 
 THE CALAMITIES ATTENDING THE DESTRUCTION 
 
 OF JERUSALEM, AND MEANS OF ESCAPE, 
 
 FORETOLD. 
 
 MATT. xxiv. 15 28. 
 
 We broke off in the midst of the discourse, in 
 which our Lord was conveying information and 
 warning to his disciples, as to the events which 
 should precede the destruction of Jerusalem. He 
 had hitherto spoken generally, and taught them to 
 expect troubles and persecutions. He now acquaints 
 them more particularly how they might avoid the 
 dreadful evils of the siege. 
 
 15. When ye therefore shall see the abomination of de 
 solation, spoken of by Daniel the prophet, stand in the holy 
 place, (whoso readeth, let him understand :) 
 
 1 6. Then let them which be in Judea flee into the moun- 
 tains : 
 
486 MATT. XXIV. 1528. 
 
 1 7. Let him which is on the housetop not come down to 
 take anything out of his house : 
 
 18. Neither let him ivhich is in the field return lack to 
 take his clothes. 
 
 19. And woe unto them that are with child, and to them 
 that give suck in those days ! 
 
 20. But pray ye that your flight be not in the winter, 
 neither on the sabbath day : 
 
 21. For then shall be great tribulation, such as was not 
 since the beginning of the world to this time, no, nor ever 
 shall be. 
 
 22. And except those days should be shortened, there 
 should no flesh be saved : but for the elect's sake those days 
 shall be shortened. 
 
 Daniel had spoken of the time, when " the daily 
 sacrifice " offered at Jerusalem " should be taken 
 away," and " the abomination that maketh deso- 
 late, set up." J Our Lord teaches us what is meant 
 by " the abomination that maketh desolate :" saying, 
 in St. Luke, 2 " when ye see Jerusalem compassed 
 about with armies, then know and understand that 
 her desolation draweth nigh." 
 
 A foreign army was every way an abomination to 
 the Jews, and too surely it proved an abomination 
 of desolation. When, therefore, the Romans were 
 seen compassing about Jerusalem, the Christians 
 who believed their Lord's words had notice to 
 escape. Let them beware of being enclosed within 
 the walls : when the siege has once begun, all 
 who are in the city must abide their fate : let those 
 who are abroad not venture to return home : and 
 let those who are at home, flee to the mountains 
 
 Dan, xii. 11. Chap. xxi. 20. 
 
MATT. XXIV. 1688 487 
 
 for safety. 3 Sad indeed would it be for such as 
 could not fly, or who were forced to fly in the 
 most distressing circumstances: with their infants, 
 or in the winter, or on the sabbath day. 4 For 
 there shall be great tribulation. So grievous were 
 the miseries attending the siege and the destruction 
 of this city, that the historian, who was an eyewit- 
 ness, declares that no city ever suffered such things ; 
 and that all the calamities which have ever happened 
 to any, seem not comparable to those which befel 
 the Jews. It would appear as if no flesh could be 
 saved. 
 
 Still it was not the design of God that this his 
 people should be utterly destroyed. Therefore, for 
 the elect's sake, those days shall be shortened, and a 
 remnant be allowed to survive. 5 
 
 3 Historians relate, that in conformity with these instructions, 
 when the Roman army approached Jerusalem, the Christians who 
 were in the city fled to Pella, a mountainous region, and to other 
 places beyond the river Jordan. 
 
 4 The strict observance of the Jewish sabbath would forbid 
 even flight from danger on the sabbath day. The enemies of the 
 Jews sometimes took advantage of this religious scruple. Chris- 
 tians were not bound to the same rigid observance : but early 
 prepossessions had such hold upon the minds of the Jews, even 
 after they were converted to the Christian faith, that .they would 
 not use their liberty. St. Paul alludes to this, Romans xiv. 5, 6. 
 
 Perhaps, however, these are general expressions, intended to 
 heighten the idea of distress. 
 
 5 This is commonly interpreted of the Christians. But the 
 Christians had notice to escape, and, as far as we know, did not 
 suffer in the siege. The Jewish people were also the " elect of 
 God :" and God had still a purpose respecting them. And now, 
 though " blindness in part had happened unto Israel," still they 
 were " beloved for their fathers' sakes :" and out of the general 
 calamity a portion of the people was preserved, which should 
 hand down the race of Abraham. 
 
488 MATT. XXIV. 1528. 
 
 23. Then if any man shall say unto you, Lo, here is 
 Christ, or there ; believe it not. 
 
 24. For there shall arise false Christs, and false prophets, 
 and shall shew great signs and wonders ; insomuch that, if 
 it were possible, they shall deceive the very elect. 
 
 25. Behold, I have told you before. 
 
 26. Wherefore if they shall say unto you, Behold, he is 
 in the desert ; go not forth : behold, he is in the secret 
 chambers ; believe it not. 
 
 27. For as the lightning cometh out of the east, and 
 shineth even unto the west ; so shall also the coming of the 
 Son of man be. 
 
 28. For wheresoever the carcase is, there will the eagles 
 be gathered together. 
 
 The disciples are here assured that, if they attend 
 to these warnings, they cannot be taken by surprise. 
 Behold, I have told you before. Even though the 
 coming of the Son of man should be sudden as 
 lightning, it should be also visible as lightning : and 
 if they made a timely escape from Jerusalem, they 
 should avoid its miseries ; if they left the carcase, 
 they should escape the eagles? 
 
 But that such a season would be a season of 
 great trial and temptation, who could doubt ? 
 Therefore Satan would take advantage of it, to 
 deceive , if possible, the very elect. If it were possible : 
 that is, if the power of Christ were not greater than 
 the power of Satan, and if the care of God did not 
 preserve unto the end all those who commit their 
 souls to him. 
 
 How great must have been the comfort of Chris- 
 tians of those times, when looking forward to the 
 
 6 Eagles formed the ensigns of the Roman army. 
 
MATT. XXIV. 1528. 489 
 
 predicted calamities, they could also look forward 
 to a promise which implied, " As thy days, so shall 
 thy strength be." " I will pray that thy faith fail 
 not." Even in the midst of a most overwhelming 
 calamity and signal judgment, God distinguishes 
 and remembers his own, who put their trust in 
 him. When Lot was delivered from the destruction 
 of Sodom, the angel said unto him, " Haste thee, 
 escape to Zoar ; for I cannot do anything till 
 thou be come thither." 7 There must be a differ- 
 ence maintained " between him that serveth God 
 and him that serveth him not." And the expres- 
 sions in this passage suggest a like consolatory re- 
 flection. If it were possible, they should deceive the 
 very elect. For the elect's sake, those days shall be 
 shortened. 
 
 The ways of God are uniform. And when we 
 think of the dangers of a deceitful world, and a still 
 more deceitful heart, how great is the blessing to 
 believe that it is not possible for the snares of the 
 world, or the enmity of Satan, to ruin those who 
 have set their faith upon the rock of Christ ! St. 
 Paul asks, " Who shall separate us from the love 
 of Christ?" Shall that to which Christians were 
 exposed during the siege of Jerusalem, " shall tri- 
 bulation, or distress, or persecution, or famine, or 
 nakedness, or peril, or sword ?" 8 And if these 
 could not separate Christians from attachment to 
 their Saviour, much less could they separate their 
 Saviour's love from them. Such trials would rather 
 incline him still more to favour them ; to give 
 them inward support in proportion to their out- 
 7 Gen. xix. 22. 8 Rom. viii. 35. 
 
490 MATT. XXIV. 2951. 
 
 ward difficulties, and enable them to endure unto 
 the end, that so enduring, they might be saved. 
 " Shall not God avenge his own elect, which cry 
 day and night to him, though he bear long with 
 them ?" " For even the hairs of their head are all 
 numbered." The promise can never fail, " Because 
 he has set his love upon me, therefore will I deliver 
 him." 
 
 LECTURE CI. 
 
 SUDDENNESS OF THE DESTRUCTION OF JERU- 
 SALEM, AND OF THE END OF THE WORLD. 
 A STATE OF PREPARATION. 
 
 MATT. xxiv. 29 51. 
 
 29. Immediately after the tribulation of those days shall 
 the sun be darkened, and the moon shall not give her light, 
 and the stars shall fall from heaven, and the powers of the 
 heavens shall be shaken : 
 
 30. And then shall appear the sign of the Son of man in 
 heaven : and then shall all the tribes of the earth mourn, 
 and they shall see the Son of man coming in the clouds of 
 heaven with power and great glory. 
 
 31. And he shall send his angels with a great sound of a 
 trumpet, and they shall gather together his elect from the 
 four winds, from one end of heaven to the other* 
 
 1 He shall send his messengers, his ministers, to every quarter 
 of the world ; they shall sound the glad tidings of the gospel, and 
 gather together in one fold, under one shepherd, " such as shall 
 be saved." 
 
 6 
 
MATT. XXIV. 2951. 491 
 
 32. Now learn a parable of the fig-tree; When his branch 
 is yet tender, and putteth forth leaves, ye know that summer 
 is nigh : 
 
 33. So likewise ye, when ye shall see all these things, 
 know that it is near, even at the doors. 
 
 34. Verily I say unto you, This generation shall not pass, 
 till all these things be fulfilled? 
 
 35. Heaven and earth shall pass away, but my words 
 shall not pass away. 
 
 The preceding verses had described the tribula- 
 tion which should attend the siege of Jerusalem. 
 The utter destruction of the city follows. This is 
 represented in terms, which, at first sight, might 
 seem to belong to the dissolution of the world itself. 
 But we find that it had been customary with the 
 sacred writers to predict the like calamities, by the 
 use of like expressions. Such are those words of 
 Ezekiel, 3 foretelling the desolation of Egypt. " And 
 when I shall put thee out, I will cover the heaven, 
 and make the stars thereof dark ; I will cover the 
 sun with a cloud, and the moon shall not give her 
 light. All the bright lights of heaven will I make 
 dark over thee, and set darkness upon thy land, saith 
 the Lord God." Joel also writes, in reference to 
 the event now approaching, 4 " I will shew wonders in 
 the heavens, and in the earth, blood, and fire, and 
 pillars of smoke. The sun shall be turned into dark- 
 ness, and the moon into blood, before the great and 
 terrible day of the Lord come." 
 
 2 They took place within forty years. 
 
 3 Ezek. xxxiii. 7 8. 
 
 4 Joel ii. 30 ; See also Jerem. iv. 23 ; Amos v. 20 ; Zeph. i. 
 14. 
 
492 MATT. XXIV, 2951. 
 
 Still there would be many circumstances in com- 
 mon, between the destruction of Jerusalem and the 
 end of the world, which render the like description 
 applicable to both. Especially its suddenness : the 
 unprepared state in which the great mass of the 
 people should be found. Its certainty must be 
 taken on trust : the exact period would never be 
 revealed. 
 
 36. But of that day and hotir knoweth no man, no, not 
 the angels of heaven > but my Father only. 
 
 37. But as the days of Noe were, so shall also the coming 
 of the Son of man be. 
 
 38. For as in the days that were before the flood they 
 were eating and drinking, marrying and giving in mar- 
 riage, until the day that Noe entered into the ark, 
 
 39. And knew not until the flood came, and took them 
 all away ; so shall also the coming of the Son of man be. 
 
 40. Then shall two be in thefleld ; the one shall be taken, 
 and the other left. 
 
 41. Two women shall be grinding at the mill ; the one 
 shall be taken, and the other left. 
 
 42. Watch therefore : for ye know not what hour your 
 Lord doth come. 
 
 Those who pay no heed to Revelation, are, of course, 
 occupied in earthly things, and will be so to the end. 
 But even in those who believe, a perpetual conflict 
 is to be maintained between the passing concerns of 
 time, and the more important but unseen interests of 
 eternity. Men must be eating and drinking, marry- 
 ing, and giving in marriage : some must be employed 
 in the field, and others in domestic services. These 
 are not sins, but duties but these duties become 
 sins, these lawful things unlawful, by the degree in 
 
MATT XXIV. 2951. 493 
 
 which they engross the mind ; the seed of life is 
 choked with the cares and the pleasures of the world, 
 and " brings no fruit to perfection." St. Paul has 
 given the rule ; " Brethren, the time is short : it re- 
 maineth that both they that have wives, be as though 
 they had none ; and they that weep, as though they 
 wept not ; and they that rejoice, as though they re- 
 joiced not ; and they that buy, as though they pos- 
 sessed not ; and they that use this world, as not 
 abusing it : for the fashion of this world passeth 
 away." 5 
 
 Our Lord continues to enforce this in words which 
 are meant to carry on our thoughts from his first 
 coming, when Jerusalem should fall, to his second 
 coming, when heaven and earth shall pass away, and 
 make room for " new heavens and a new earth, 
 wherein dwelleth righteousness." 
 
 43. But know this, that if the goodman of the house had 
 known in what watch the thief would come, he would have 
 watched, and would not have suffered his house to be broken 
 up. 
 
 44. Therefore be ye also ready : for in such an hour as ye 
 think not the Son of man cometh. 
 
 45. Who then is a faithful and wise servant, whom his 
 lord hath made ruler over his household, to give them meat 
 in due season ? 
 
 46. Blessed is that servant, whom his lord when he cometh 
 shall find so doing. 
 
 47. Verily I say unto you, That he shall make him ruler 
 over all his goods. 
 
 48. But and if that evil servant shall say in his heart, 
 My lord delayeth his coming ; 
 
 * 1 Cor. vii. 29. 
 
 10 
 
494 MATT. XXIV. 2951. 
 
 49. And shall begin to smite his fellow servants, and to 
 eat and drink ivith the drunken ; 
 
 50. The lord of that servant shall come in a day when 
 he looketh not for him, and in an hotirthat he is not aware 
 
 of, 
 
 51. And shall cut him asunder, and appoint him his por- 
 tion with the hypocrites : there shall be weeping and gnash- 
 ing of teeth. 
 
 The resemblance in many points, between an over- 
 throw such as that of Jerusalem, and the end of the 
 world, leads to a transition in our Lord's discourse 
 from one event to the other. Of either day and 
 hour knoweth no man. In both cases, multitudes 
 would know not, till the flood came and swept them 
 all away. In both cases there is but one and the 
 same way of safety, to watch and be ready. 
 
 It has pleased God to try the faith of his people, 
 by requiring them to be always ready. Their death 
 is, to them, the end of this world ; it is their sum- 
 mons from the Son of man, and cometh in such an 
 hour as they think not. Therefore like the master 
 who goes into a far country, and leaves his servants 
 in charge, he tells them to watch, that the lord may 
 not come and find them unprepared. This is all 
 that justice requires : account must be rendered 
 the time alone is uncertain. The master is not 
 obliged to acquaint his steward on what day the 
 account is to be taken ; he warns him, that he hold 
 himself ready. And to him who is ready, it little 
 matters whether his lord's summons be sudden, or 
 be long delayed. Blessed is that servant whom his 
 lord) when he cometh, shall find so doing, as was his 
 duty in the post assigned him. 
 
MATT. XXIV. 2951. 495 
 
 It may seem indeed desirable, even for the best 
 and most watchful Christian, to have some time 
 for reflection, some season for renewing repentance 
 and confirming faith, before he goes hence and is 
 no more seen. 6 But in real fact, it is an advantage 
 which belongs to very few. Such is the nature of 
 those maladies which separate the soul from the 
 body, sometimes lulling the senses asleep, sometimes 
 racking the whole frame with pain, and often leaving 
 a very short interval between the first seizure and 
 dissolution, that, to reckon on the season of illness 
 as the season of preparation for death, would be no 
 wiser than to put off the preparing money to answer 
 a debt, till we were summoned to pay it. And this 
 is the exact meaning of our Lord's warning. When- 
 ever he speaks on the subject, he always takes it for 
 granted that there will be no time at last to make a 
 change in a man's condition. Know this, that if the 
 goodman of the house had known in what watch the 
 thief would come, he would have watched, and would 
 not have suffered his house to be broken up. 
 
 One, however, who is ready against the summons, 
 cannot be taken by surprise, however unexpectedly 
 he may be called. The sentinel, who is awake and 
 under arms at his post, is not taken by surprise, 
 though the enemy come in the dead of the night, 
 and in the most unexpected manner. The servant 
 who, during his lord's absence, rules the household 
 as if his lord were at home, is not taken by surprise 
 though the lord may come in a day when he looketh 
 not for him. Neither is the faithful Christian taken 
 
 6 Hence the prayer in our Liturgy, to be delivered from sud- 
 den death. 
 
496 MATT. XXV. 113. 
 
 by surprise, though the day of the Lord come to 
 him " as a thief in the night." Like the faithful 
 sentinel, he is found watching. Like the trusty 
 servant, he is about his lord's business ; and when- 
 ever the Lord shall say, " Give an account of thy 
 stewardship," he is ready. For having believed 
 that he had an account to give, he has prepared to 
 meet it. He has secured an interest in the Re- 
 deemer's sacrifice ; and he has not abused his lord's 
 trust, or lived unworthily of the service which he 
 had entered. He has not begun to smite his fellow- 
 servants, and to eat and drink with the drunken. He 
 has denied worldly lusts, and renounced covetousness. 
 He will be found having " the righteousness which 
 is through the faith of Christ." He will be admitted 
 " into the joy of his Lord." 
 
 LECTURE CII. 
 
 PARABLE OF THE FOOLISH AND THE WISE 
 VIRGINS. 
 
 MATT. xxv. 1 13. 
 
 J. Then shall the kingdom of heaven be likened unto ten 
 virgins, which took their lamps, and went forth to meet the 
 bridegroom. 
 
 2. And Jive of them were wise, and Jive were foolish. 
 
 3. They that were foolish took their lamps y and took no 
 oil with them : 
 
 4. But the wise took oil in their vessels with their 
 lamps. 
 
MATT. XXV. 113. 497 
 
 According to the Jewish custom, those who were 
 invited to a marriage, were in waiting to meet the 
 bridegroom when he arrived home : and on his 
 arrival they lit up lamps in token of joy and con- 
 gratulation. 
 
 Why is the kingdom of heaven likened to persons 
 engaged in this manner ? 
 
 Because Christians are invited to a banquet, a 
 feast of heavenly things ; to a place in the kingdom 
 of God ; at whose right hand is the fulness of joy, 
 and pleasures for evermore. That kingdom is often 
 in Scripture compared to a feast : and Christ, the 
 head of the feast, who provides and bestows it, is for 
 that reason styled the bridegroom. And as the 
 party of virgins in the parable had this business as- 
 signed them, to wait for the bridegroom and be 
 ready when he came ; so it is the business of Chris- 
 tians to wait and watch for the coming of their 
 Lord : to be prepared for the hour when he shall 
 summon them out of this world, and bid them ap- 
 pear before him. 
 
 Those virgins, however, who all went forth for 
 the same purpose, to meet the bridegroom, were 
 not all alike in character. Five of them were wise, 
 and Jive foolish. This was manifested by their 
 conduct. The foolish took their lamps, and took 
 no oil with them : but the wise took oil in their 
 vessels with their lamps, that they might have them 
 lighted and in readiness whenever the bridegroom 
 appeared. 
 
 This is the important part of the parable. The 
 
 foolish took their lamps, and took no oil with them. 
 
 Now oil, which feeds the lamp, was the very thing 
 
 K K 
 
498 MATT. XXV. J 13. 
 
 they wanted ; without which they could not be 
 ready to meet the bridegroom : could not show 
 their respect for him, could not do honour to him, 
 could not give any proof that they belonged to his 
 party, and were invited to attend his marriage and 
 partake of his entertainment. 
 
 Therefore, these foolish virgins represent all those, 
 who, in a country like our own, though they profess 
 and call themselves Christians, make no real, or no 
 sufficient preparation against the great day when the 
 Son of man shall require them to give an account of 
 their lives. Many still remain, whom the parable 
 does not include ; many, who though Christians, 
 because they live in Christendom, or have been bap- 
 tized in the name of Christ, can in no sense be said 
 to go forth to meet the bridegroom : they think 
 nothing of him, or of his coming. Those, however, 
 here intended, do make profession of religion ; they 
 attend its ordinances ; they acknowledge an expecta- 
 tion of judgment, and of the world to come : and it 
 would be a grievous offence, if any one questioned 
 their sincerity now, or their safety hereafter. But 
 they take no oil in their vessels with their lamps. 
 They have the outward profession without the 
 inward principles. They do not cherish those dis- 
 positions, they do not follow that course of conduct 
 which must distinguish all whom Christ will receive 
 as his own, and allow to enter with him into his 
 kingdom. They do not seek this character, they do 
 not cultivate it: they neglect and despise it. Instead 
 of seeking " the inward renewal of their souls day 
 by day " through the power of the Holy Spirit, they 
 resist his grace by sin, or quench it by carelessness. 
 5 
 
MATT. XXV. 1 13. 499 
 
 Perhaps they argue that their lamps need no oil : 
 their hearts are pure, and burn brightly of them- 
 selves : they u have need of nothing." Or their 
 lamps were lighted at their baptism in the morning 
 of their lives : they have not extinguished them by 
 apostasy, or any heinous wickedness : what more can 
 they require ? 
 
 Yet more, much more is required : or we shall 
 be among those who have the u form," but not the 
 " power of godliness," who " have a name to live, 
 and are dead." The lamp must be supplied with 
 the Spirit of Christ: for it is written, " If any man 
 have not the Spirit of Christ, he is none of his." 
 The heart and the practice must be kept pure ; for 
 " without holiness no man shall see the Lord." 
 There must be a sincere and ardent love of our 
 fellow-creatures : this is the proof that men are dis- 
 ciples of Christ. The same mind must be created in 
 us, as was in Christ Jesus : the same self-denying 
 spirit, the same lowliness and meekness, the same 
 patience and long-suffering. 
 
 Those who are satisfied with the name and out- 
 ward signs of Christianity, and go through life 
 without striving to add all these qualities to their 
 profession of faith, are like the foolish virgins, who 
 went out to meet the bridegroom, and took no oil with 
 them : they will have nothing to show as proofs of 
 faith when the bridegroom comes. 
 
 Less need be said of the wise virgins : they did 
 what the others did not. They took oil in their 
 vessels with their lamps. They prepared against the 
 day, <c when the Son of man shall come in his 
 glory." Through the power of the Holy Spirit, 
 
 K K 2 
 
500 MATT. XXV. 113. 
 
 these contend against their corrupt nature, keep 
 down the risings of sin, and encourage in their hearts 
 whatsoever things are honourable, and lovely, and 
 pure, and pleasing to God. They do not flatter 
 themselves that all must needs be well, because by 
 their country and by their baptism they belong to 
 the Christian family ; but they see that the gate of 
 life is narrow, the way of destruction broad ; and so 
 take heed to " make their calling and election sure :" 
 they " give all diligence, to add to their faith virtue ; 
 and to virtue, knowledge ; and to knowledge, 
 temperance ; and to temperance, patience ; and to 
 patience, godliness ; and to godliness, brotherly-kind- 
 ness; and to brotherly-kindness, charity." In this 
 way they keep themselves in a prepared state. Like 
 the virgins who had oil ready to light up their 
 lamps, these are careful to maintain their souls in 
 right order, and able to meet the bridegroom when- 
 ever he appears. 
 
 5. While the bridegroom tarried, they all slumbered and 
 slept. 
 
 There is an interval during which they remain in 
 the world, till the appointed season of their death 
 arrives. 1 The foolish virgins, pass this interval in 
 ignorant carelessness. They suffer nothing to dis- 
 turb them ; they reject all such books and all such 
 
 1 " To take sleep here in a bad sense, is foreign from the inten- 
 tion of the parable. I interpret it of the worldly business, in which 
 the faithful must be occupied whilst they remain in the flesh. And 
 though forgetfulness of the heavenly kingdom never ought to 
 creep on them, the distractions of this world are not unfitly com- 
 pared to sleep." Calvin in loco. 
 
MATT. XXV. 113. 501 
 
 companions as might be likely to rouse them from 
 their slumber ; they exclude the thoughts of death ; 
 or if the memory of it is forced upon them, they 
 speak " peace to their souls, when there is no peace." 
 On the other hand, the sleep of the wise is the calm 
 tranquillity, not of those who are ignorant or careless 
 of danger, but who are prepared for it. In their 
 practice, they " watch and pray that they enter not 
 into temptation ;" but in their hearts they enjoy 
 repose, and are entitled to it ; for " being justified 
 by faith, they have peace with God," and are safe 
 from the powers of darkness, whether they wake or 
 sleep, whether they sleep or die. 
 
 6. And at midnight there was a cry made, Behold the 
 bridegroom cometh ; go ye out to meet him. 
 
 7. Then all those virgins arose and trimmed their lamps. 
 
 The bridegroom cometh when death comes. This 
 is the time for which they were to be ready. Then 
 it was to be seen whether they were in a state of 
 preparation ; able to meet the eye and answer the 
 expectations of their Lord, who looked to find them 
 in order for his reception. 
 
 And now appears the difference between the 
 foolish and the wise. Those who have " kept the 
 faith " of the Son of God, meet the approach of 
 death without dismay ; it does not take them by 
 surprise ; they have provided for it ; they have lived 
 for it. Certainly it is to them, as it is to all, a serious 
 and perhaps an awful change ; but they arise and 
 trim their lamps ; they examine their hearts, and 
 find them relying for acceptance solely on their 
 Saviour's merits ; their conscience testifies that they 
 
MATT. XXV. 113. 
 
 have proved that faith by " confessing " 2 him in 
 their life and practice ; arid these witnesses of the 
 Spirit enable them to say, " Lord, now lettest thou 
 thy servant depart in peace, according to thy word." 
 As for the ungodly, it is not so with them. They 
 are in utter confusion. 
 
 8. And the foolish said unto the wise, Give us of your 
 oil ; for our lamps are gone out. 
 
 We often see this when the hour of danger and 
 of death arrives, in those who have been content 
 with the name of Christians without the spirit, or 
 who have borne the outward appearance of religion, 
 having none of its reality in their heart. At last 
 they perceive the vanity of their hopes, the error of 
 their past lives. And to whom do they apply in 
 this terror and alarm ? Not to the careless ; not to 
 the worldly ; not to the hypocritical of their ac- 
 quaintance, their former companions : but to those 
 whom lately they despised, perhaps, as too precise 
 or too superstitious, too careful not to miss the 
 narrow gate that leadeth unto life, but whom they 
 now discover to be the only wise. These they 
 anxiously consult, and inquire, " Men and brethren, 
 what shall we do ?" Give us of your faith, for our 
 lamps are gone out. We are now aware that we 
 have had no true religion ; we have nothing to show; 
 no proof of our profession ; we are utterly unpre- 
 pared to meet the Lord. 
 
 9. But the wise answered, saying, Not so ; lest there be 
 not enough for us and you ; but go ye rather to them that 
 sell, and buy for yourselves. 
 
 * Matt. x. 32. 
 
MATT. XXV. 118. 503 
 
 Such is the only advice by which the minister or 
 the pious friend is able to comfort the dying man. 
 My faith, he says, I cannot give you ; that grace 
 which alone can make it effectual to renew your 
 heart, is not mine to give. But go ye rather to 
 Him, who gave himself for you as well as for me, 
 who gave himself a ransom for all who turn to him 
 in faith. Go and buy for yourselves : procure by your 
 repentance, your prayers, and your contrition, that 
 interest in the redemption which is in Christ Jesus, 
 which is freely offered " to all who truly turn to 
 him." 3 
 
 The conclusion of the parable warns us to be 
 wise in time, and not to trust to any such late re- 
 pentance. 
 
 10. And while they went to buy, the bridegroom came ; 
 and they that were ready went in with him to the marriage : 
 and the door was shut. 
 
 1 1 . Afterwards came also the other virgins, saying, Lord, 
 Lord, open to us. 
 
 12. But he answered and said, Verily I say unto you, I 
 know you not. 
 
 13. Watch therefore, for ye know neither the day nor the 
 hour wherein the Son of man cometh. 
 
 This parable gives indeed a strong reason why all 
 should watch, and be habitually prepared. And 
 the words in which the unrighteous are excluded, 
 point out what habitual preparation is. Verily I 
 say unto you, I know you not. Those then, who, 
 are really heirs of salvation, must be known to their 
 Lord by certain signs. They must have been known 
 to him by their faith, leading them to give up other 
 3 Communion Service. 
 
504 MATT. XXV. 113. 
 
 grounds of confidence. They must have been known 
 to him by their practice, as setting their affections 
 on things above ; as living to him who died for 
 them ; as denying themselves the lusts of the flesh, 
 and the vanities of the world, as far as they are in- 
 consistent with the commands of God. In this 
 manner our Lord himself tells us, that he knows 
 them that are his. " My sheep hear my voice, and 
 I know them, and they follow me : and I give unto 
 them eternal life : and they shall never perish." ' 
 These, he assures us, shall enter with him to the 
 marriage. " Whosoever shall confess me before 
 men, him will I confess also before my Father 
 which is in heaven. But whosoever shall deny me 
 before men, him will I also deny before my Father 
 which is in heaven." 5 
 
 Watch therefore ; for ye know neither the day 
 nor the hour when the Son of man cometh. Think 
 no labour, no self-denial, no means of grace within 
 your reach too much ; that when you are summon- 
 ed, you may be found ready ; " your loins girded, 
 and your lights burning, and yourselves like men 
 that are waiting for their Lord." 
 
 4 John x. 27. s Ch. x. 33. 
 
MATT. XXV. 1430. 505 
 
 LECTURE CIIL 
 
 PARABLE OF THE TALENTS. 
 
 MATT. xxv. 14 30. 
 
 14. For the kingdom of heaven is as a man travelling into 
 a Jar country, who called his own servants, and delivered 
 unto them his goods. 
 
 15. Andunto one he gave jive talents, to another two, and 
 to another one; to every man according to his several ability ; 
 and straightway took his journey. 
 
 In this parable is explained to us the condition of 
 Christians in the world, as the servants of God ; his 
 own servants in an especial manner, as bound to 
 him by the obligations of their baptism ; as those to 
 whom he has appointed duties, and whom he makes 
 accountable for the discharge of those duties. 
 
 He delivers to them his goods. Not to all in an 
 uniform portion ; but a portion to all ; and to every 
 man according to his several ability. We have 
 " gifts differing according to the grace that is given 
 to us." " There are diversities of gifts," both in the 
 ministers of the church and the world at large. For 
 the talents here distributed, represent the various 
 powers and opportunities which each individual 
 enjoys, both of doing good and of receiving good ; 
 represent abilities, whether of education, or of natural 
 
 1 Rom. xii. C. 
 
506 MATT. XXV. 1430. 
 
 understanding ; represent the advantages of health, 
 of time, of fortune, of influence. Men possess them 
 in very different degrees ; but all possess some of 
 them, and may use them as they pass through life, 
 either to no purpose, or to a bad purpose, or to a 
 good purpose; may employ them to further the 
 object for which they were intended, that of serving 
 God ; or for their own objects, with no regard to 
 God's will at all ; or, still worse, even to oppose his 
 will and violate his commands. 
 
 16. Then he that had received the Jive talents went and 
 traded with the same, and made them other Jive talents. 
 
 17. And likewise he that had received two, he also gained 
 other two. 
 
 This describes the conduct of those who use 
 rightly the opportunities and powers bestowed on 
 them. It describes those who use their knowledge 
 to inform and instruct ; as Paul, whilst waiting at 
 Athens, when he saw the city wholly given to ido- 
 latry. " Therefore disputed he with the Jews, and 
 in the synagogues, and with the devout persons, and 
 in the markets daily with them that met with him." 2 
 Had he remained silent, though sent with no espe- 
 cial commission to Athens, he would have hidden 
 the talent entrusted to him. 
 
 Those also are trading with their talents, who use 
 their power and influence to restrain evil and pro- 
 mote the glory of God : like those kings of Israel 
 who corrected the prevailing idolatry ; as Hezekiah, 
 when he " removed the high places and brake the 
 images, and cut down the groves :" 3 or as Joshua, 
 
 " See Acts xvii. 17. 3 2 Kings xviii. 4, &c. 
 
MATT. XXV. 1430. 507 
 
 who declared, in his character as leader of the 
 nation, "As for me and my house, we will serve the 
 Lord." 4 
 
 Those also are trading with their talents, who 
 make use of the scriptures to live by ; like the Be- 
 reans, whose praise it was that " they searched the 
 scriptures daily, to see whether the things were so " 
 as Paul affirmed : 5 like all those who labour to 
 " work out their salvation," remembering that " the 
 time is short ;" who use their wealth to promote the 
 useful works of industry, and the needful duties of 
 charity, and so " lay up a good foundation against 
 the time to come." 
 
 What a different world would ours be, if all so 
 used their leisure, and their knowledge, and their 
 money, and their influence ! For many neglect this 
 altogether, and live only to themselves. These are 
 described in what follows. 
 
 1 8. But he that had received one, went and digged in 
 the earth, and hid his Lord's money. 
 
 There is little need to explain what it is, to hide 
 the Lord's money. It is, when the scriptures are in 
 our hands, to neglect and despise them. It is, when 
 we have the means of instructing the young and 
 ignorant, or of guiding those dependant on us, to 
 leave them untaught, not noticed, not cared for. 
 It is to consume time in idle amusements, and money 
 in selfish luxury. This is to hide our Lord's talent. 
 And it is the nature of that state of moral trial in 
 which we are placed on earth, that every man, in 
 
 4 Josh. xxiv. 15. 5 Acts xvii. 11. 
 
508 MATT. XXV. 1430. 
 
 every rank, shall have the power to improve or to 
 abuse his talents of fortune, his talents of authority, 
 his talents of grace, his talents of education, un- 
 checked by any voice except the voice of conscience. 
 Men are thus proved : it is seen what is in their 
 heart ; whether they have that faith in the Son of 
 God, which overcomes the world. 6 
 
 19. After a long time the lord of those servants cometh, 
 and reckoneth with them. 
 
 20. And so he that had received Jive talents came and 
 brought other Jive talents, saying, Lord, thou deliver edst 
 unto me five talents: behold, I have gained beside them Jive 
 talents more, 
 
 2 1 . His Lord said unto him, Well done, thou good and 
 faithful servant : thou hast been faithful over a few things, 
 
 I will make thee ruler over many things : enter thou into 
 the joy of thy Lord. 
 
 22. He also that had received two talents came and said, 
 Lord, thou deliveredst unto me two talents : behold I have 
 gained two other talents beside them. 
 
 23. His lord said unto him, Well done, good and faithful 
 servant ; thou hast been faithful over a few things, I will 
 make thee ruler over many things : enter thou into the joy 
 of thy Lord. 
 
 This is the scene which we should anticipate in 
 our minds, whenever the way of duty appears hard. 
 It must have its difficulties, if it is the right way ; 
 for the right way is described as narrow, and as 
 being pursued against natural inclination, against 
 the arts of Satan, against the course of this world. 
 But would he cast a thought back upon difficulties 
 which he had encountered in the faithful use of his 
 
 f> 1 John v. 24. 
 
MATT. XXV. 1430. 509 
 
 talents, when lie heard the sentence, Enter thou 
 into the joy of tluj Lord f He would be lost in 
 thankfulness and gratitude. For who " made him 
 to differ " from another ? What had he, " that he 
 had not received ?" It is thus that God approves 
 himself a God of mercy. He raises us up from the 
 dust of the earth; he bestows upon us talents, 
 according to our several ability ; and then he re- 
 wards with eternal happiness those who have used 
 in his service the talents which he himself bestows. 
 Truly may we say, with the Psalmist, " Gracious 
 is the Lord, and righteous; yea, our God is mer 
 ciful." 
 
 But our sense of his goodness must not exclude 
 our conviction of his justice. We are forcibly 
 warned of this by the doom of that servant, who 
 had received his one talent, and now came and con- 
 fessed that he had neglected it. 
 
 24. Then he which had received the one talent came and 
 said, Lord, I knew thee that thou art an hard man, reaping 
 where thou hast not sown, and gathering where thou hast 
 not strawed : 
 
 25. And I was afraid, and went and hid thy talent in the 
 earth : lo, there thou hast that is thine. 
 
 26. His lord answered and said unto him, Thou wicked 
 and slothful servant, thou hnewest that I reap where I 
 sowed not,, and gather where I have not strawed. 7 
 
 27. Thou oughtest therefore to have put my money to 
 the exchangers ; and then at my coming I should have re- 
 ceived mine own with usury. 
 
 7 That is, such was thy wicked opinion. Therefore " out of 
 thine own mouth will I judge thee." Thou oughtest to have 
 acted according to that opinion, however mistaken. 
 
510 MATT. XXV. 1430. 
 
 28. Take therefore the talent from him, and give it unlo 
 him which hath ten talents. 
 
 29. For unto every one that hath shall le given, and he 
 shall have abundance : but from him that hath not shall be 
 taken away even that which he hath. 
 
 30. And cast ye the unprofitable servant into outer dark- 
 ness : there shall be weeping and gnashing of teeth. 
 
 We cannot read this, without an awful reflection 
 on the case of those who appear to run through 
 life with a vain confidence that no reckoning shall 
 be made, no judgment follow. When we consider 
 in what way many squander all the gifts of nature 
 and of grace, of education and of fortune, might we 
 not be disposed to say, Surely it has been revealed 
 to these, that their lives shall never be inquired into. 
 Conceive a stranger to our world to behold one man 
 misusing his faculties to destroy the best and holiest 
 feelings of his fellow-creatures; another employing 
 the gifts of wit or eloquence to scoff at the gracious 
 Giver; ^another wasting the blessings of superior 
 fortune in vice and extravagance ; another using 
 his influence over the young and inexperienced to 
 draw them into evil ; another occupying the short 
 space allowed him in amusements probably hurtful, 
 and at least unprofitable : would he not ask, Can 
 these be the talents of time, and of ability, and of 
 wealth, and of authority, for which he who has the 
 most entrusted to him is the most awfully respon- 
 sible ? How striking are the Judge's words, At my 
 coming I should have received mine own with usury. 
 Your advice might have turned many from their evil 
 way ; your genius might have recommended reli- 
 gion ; your leisure might have instructed the igno- 
 
MATT. XXV. 3146. 511 
 
 rant ; your superfluous wealth might have relieved 
 the distress of many of my afflicted servants ; and 
 thus at my coming I should have received mine 
 own with usury. Cast ye the unprofitable servant 
 into outer darkness : there shall be weeping and 
 gnashing of teeth. 
 
 May the Spirit of God enlighten us to discern 
 the talents which belong to our respective stations 
 and acquirements, and the way in which it is his 
 will that we should trade with them : that whether 
 over many things or over few, we may be found 
 faithful, and admitted to the joy of our Lord. 
 
 LECTURE CIV. 
 
 THE PROCEDURE OF THE LAST JUDGMENT 
 DESCRIBED. 
 
 MATT. xxv. 3146. 
 
 31. When the Son of man shall come in his glory, and 
 all the holy angels with him, then shall he sit upon the 
 throne of his glory. 
 
 32. And before him shall be gathered all nations : and 
 he shall separate them one from another, as a shepherd 
 divideth his sheep from the goats : 
 
 33. And he shall set the sheep on his right hand, but the 
 goats on the left. 
 
 A description is here given us of that awful day, 
 which shall assign their everlasting destiny to all 
 
512 MATT. XXV. 3140. 
 
 the children of Adam. A description uttered by 
 him who is himself the arbiter of that destiny. He 
 who will be himself judge, declares the grounds of 
 his judgment. He who is "the door" of the hea- 
 venly kingdom, declares whom he will admit, and 
 whom he will exclude. He to whom " all things 
 are delivered of the Father," l declares in what 
 manner he will execute his trust. " Hear, O heavens, 
 and give ear, earth :" " the Lord, even the most 
 mighty God, hath spoken." 
 
 34. Then Khali the king say unto them on his right hand, 
 Come, ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world : 
 
 35. For I was an hungered, and ye gave me meat : I was 
 thirsty, and ye gave me drink : I was a stranger, and ye 
 took me in. 
 
 36. Naked, and ye clothed me : I was sick, and ye visited 
 me : I was in prison, and ye came unto me. 
 
 37. Then shall the righteous answer him, saying, Lord, 
 when saw we thee an hungered, and fed thee ; or thirsty, 
 and gave thee drink ? 
 
 38. When saw we thee a stranger, and took thee in ? or 
 naked, and clothed thee ? 
 
 39. Or when saw we thee sick, or in prison, and came 
 unto thee ? 
 
 40. And the king shall answer and say unto them, Verily 
 I say unto you, Inasmuch as ye have done it unto one of the 
 least of these my brethren, ye have done it unto me 
 
 It is remarkable, that the test or proof of cha- 
 racter here brought forward, is taken entirely from 
 works of mercy and charity. Ye have clothed the 
 naked, and relieved the hungry, and visited the pri- 
 soner: what is done to the least of these my bre- 
 1 Matt. xi. 27. 
 
MATT. XXV. 3146. 513 
 
 thren, is done unto me : Come, ye blessed of my 
 Father, receive the kingdom prepared for you from 
 the foundation of the world. 
 
 This, at first sight, seems opposed to the whole 
 tenor of the gospel, which declares that " we are 
 accounted righteous before God, only for the merit 
 of our Lord and Saviour Jesus Christ, by faith, and 
 not for our own works and deservings :" 2 that " by 
 grace we are saved ; not of works, lest any man 
 should boast :" that so far from relying upon our 
 good deeds, our justice, our integrity, our zeal, or 
 our charity, our language is to be, when we " have 
 done all," " we are unprofitable servants," who can 
 advance no claim. 3 
 
 The account, however, here given of the day of 
 judgment, does not contradict this truth. But it 
 discloses the real nature of faith in Christ Jesus ; 
 which is not a mere assent to the history of his 
 Advent and Incarnation ; which is not a presump- 
 tuous confidence in his merits : but is the " re- 
 ceiving him" with the whole heart, as "the way, 
 the truth, and the life:" alike the Redeemer to 
 atone, and the King or Lord to guide and rule. 
 This is the faith which unites him to us, and us to 
 him. This is the faith by which " he is made unto 
 us wisdom, and righteousness, and sanctification, 
 and redemption." This is the faith according to 
 which " man belie veth unto righteousness." 
 
 And this faith will naturally and necessarily lead 
 to the works here described of active charity. 
 
 For, first, those who have this faith, obey their 
 Lord's precepts. And his precepts tell us, that the 
 2 Art. xi. 3 Luke xvii. 10. 
 
 L L 
 
514 MATT. XXV 3146. 
 
 characteristic of his disciples is to " have love one 
 towards another :" and that the law and the pro- 
 phets are all comprehended in this, that, " whatso- 
 ever we would that men should do unto us, we do 
 also unto them/' 
 
 Secondly, those who have genuine faith in Christ 
 will imitate his example. And we well know that 
 'his example was the model of that benevolence 
 which his precepts enjoin. If, then, he " went 
 about doing good," so must his disciples. "If he 
 so loved us," as our faith avows that he did, " we 
 ought also to love one another." 
 
 Thirdly, those who truly believe in Christ, learn 
 of him to view their fellow-creatures in a light pe- 
 culiar to the Christian : for their fellow-creatures 
 are those whom he so loved, as to descend from 
 heaven for their redemption : those whom he so 
 pitied, as to lay down his life for their sakes. And 
 therefore it is, that if hungry, they are to be fed ; 
 if naked, they are to be clothed; if strangers, they 
 are to be cared for ; if sick, or in prison, they are 
 to be visited ; if erring, they are to be reclaimed ; 
 if young, they are to be nurtured ; if ignorant, 
 they are to be instructed. Thus manifesting our 
 " love not in word, neither in tongue, but in deed 
 and in truth, we know that we are of the truth, 
 and shall assure our hearts before him." * For he 
 has said, Inasmuch as ye have done, it unto one 
 of the least of these my brethren, ye have done it 
 unto me. 
 
 Those, then, who are here represented as the 
 righteous, who "go into life eternal," are re- 
 4 1 Johniii. 19. 
 
MATT. XXV. 3146. 515 
 
 warded for their works. But the ground of their 
 acceptance is still their faith. And the cause why 
 they have wrought these works, is their faith. 
 Faith is the principle, works, the effect. Holiness, 
 purity, temperance, integrity, mercy, charity, are 
 proofs of the existence and of the soundness of the 
 principle from which they spring. 
 
 The same argument applies to those on the left 
 hand, who are rejected. 
 
 41. Then shall he say also unto them on the left hand, 
 Depart from me, ye cursed, into everlasting fire, prepared 
 
 for the devil and his angels : 
 
 42. For I was an hungered, and ye gave me no meat : I 
 was thirsty, and ye gave me no drink : 
 
 43. / was a stranger, and ye took me not in - naked, 
 and ye clothed me not : sick, and in prison, and ye visited 
 me not. 
 
 44. Then shall they also answer him, saying, Lord, when 
 saw we thee an hungered, or athirst, or a stranger, or naked, 
 or sick, or in prison, and did not minister unto thee ? 
 
 45. Then shall he answer them, saying, Verily I say unto 
 you, Inasmuch as ye did it not to one of the least of these, ye 
 did it not to me. 
 
 46. And these shall go away into everlasting punish- 
 ment ; but the righteous into life eternal. 
 
 We may be certain, then, that the Son of man, 
 when he comes in his glory, will pronounce sentence 
 according to the spirit of these words. Inasmuch 
 as ye did it not unto one of the least of these, ye did 
 it not unto me. Had ye truly believed in me, ye 
 would not have left the naked without clothing, or 
 the hungry without food, or the sick, and the pri- 
 soner, without relief in their affliction. Had ye 
 believed in me, ye must have pitied and assisted 
 
 I I, 2 
 
516 MATT. XXV. 3146. 
 
 those wants, which both by precept and example 
 I warned you to consider. "Depart from me, I 
 never knew you." Because the absence of brotherly 
 kindness and charity is proof of the absence or the 
 inefficacy of that on which all depends : is evidence 
 discernible by men, of the absence of that inward 
 principle which men cannot discern, but which He 
 discerns who knows what is in men : absence of that 
 genuine faith, which, wherever it exists, must pro- 
 duce active love towards all our fellow-creatures. 
 So that one way in which we are taught to " know 
 that we have passed from death unto life," is " be- 
 cause we love the brethren." " He that loveth not 
 his brother, abideth in death." 5 
 
 Be it remembered, then, that in the description 
 here given us of the judgment-day, the one class is 
 accepted, not because they had works independently 
 of faith, but because their faith in the Redeemer 
 " wrought with their works, and by works was 
 their faith made perfect." 6 While the other class is 
 rejected, not because they had no works to justify 
 and save them: (for what would be the hope of 
 any man, if he trusted to be saved or justified by 
 anything he had done or can do?) but because 
 their conduct had shown, that they had no real faith 
 in him whom they had been used to call by the 
 name of Lord and Saviour. "For as the body 
 without the spirit is dead, so faith without works is 
 dead also." T 
 
 5 1 John iii. 14. See James ii. 22. 7 Ib. ii. 26, 
 
MATT. XXVI. 113. 517 
 
 LECTURE CV. 
 OINTMENT POURED UPON THE HEAD OF JESUS. 
 
 MATT. xxvi. 1 13. 
 
 1. And it came to pass, when Jesus had finished all these 
 sayinys, he said unto his disciples, 
 
 2. Ye know that after two days is the feast of the pass- 
 over, and the Son of man is betrayed to be crucified. 
 
 3. Then assembled together the chief priests, and the 
 scribes, and the elders of the people, unto the palace of the 
 high priest, who was called Caiaphas, 
 
 4. And consulted that they might take Jesus by subtilty, 
 and kill him. 
 
 5. But they said, Not on the feast-day, lest there be an 
 uproar among the people. 
 
 " The common people heard him gladly :" the 
 common people were benefited by his works of 
 mercy and pity ; the common people had no pri- 
 vate interest to make them dread his growing in- 
 fluence, neither had their vices in the same degree 
 provoked his severe reproofs. Therefore, as in the 
 case of John the Baptist, Herod " feared the peo- 
 ple, because all counted John for a prophet," so 
 now the chief priests and elders, in apprehending 
 Jesus, saw reason to avoid the uproar of the people. 
 And thus by the operation of various unseen mo- 
 tives, the " determinate counsel of God " received 
 its execution. 
 
518 MATT. XXVI. 113. 
 
 6. Now when Jesus was in Bethany, ! in the house of Si- 
 mon the leper, 
 
 7. There came unto him a woman having an alabaster 
 box of very precious ointment, and poured it on his head y 
 as he sat at meat. . 
 
 St. John tells us, 2 that this was Mary, sister of 
 Martha and of Lazarus. She had always shown 
 peculiar attachment to our Lord, and to his in- 
 structions : she had " sat at his feet, and heard his 
 word." 3 And this had been lately increased by the 
 wonderful restoration of her brother to life. * So 
 she seized the opportunity of testifying her reve- 
 rence and love in a manner which proved its over- 
 flowing fulness. According to the custom of that 
 age and country, she could have given no higher 
 token of her respect, than by pouring out upon his 
 head this " ointment of spikenard, very precious." 
 To our habits, the action appears extraordinary: 
 but it was well understood by those who witnessed 
 it. Perfumed oil, or ointment, was poured upon 
 the head of kings and priests, and other distin- 
 guished persons, at sumptuous feasts, as well as 
 on solemn occasions ; and hence became the com- 
 mon emblem of gladness, wealth, and plenty. 
 Where David is recounting the mercies of God, 
 he says, " Thou preparest a table before me in the 
 presence of mine enemies. Thou anointest mine 
 head with oil ; and my cup shall be full." 5 When 
 
 1 At this period, he visited Jerusalem in the day-time ; and in 
 the evening returned to lodge at the neighbouring village of 
 Bethany. 
 
 * John xi. 2. 3 Luke x. 39. 
 
 4 John xi. 43. 3 Ps. xxiii. 5. 
 
MATT. XXVI. 113. 519 
 
 the blessings of unity and concord are to be extolled, 
 they are compared to the precious ointment which 
 was poured upon the head of Aaron. And among 
 the ways in which cheerfulness is to be shown, and 
 the ostentation of repentance to be avoided, our 
 Lord himself had said, " Thou, when thou fastest, 
 anoint thine head, that thou appear not unto men to 
 fast." 6 
 
 Mary, therefore, in making this use of the ala- 
 baster box of very precious ointment which she had 
 in her possession, did the greatest thing in her 
 power to display her attachment and admiration of 
 our Lord. 
 
 She had reason. She was persuaded that he was 
 the Christ, the beloved Son of God, the Saviour 
 of the world. Therefore, no sign of respect could 
 possibly be too great for him. But, further, she 
 had particular and personal obligations to him. He 
 had exercised his power as Son of God, as Saviour, 
 in restoring her dearest relation. And, beyond all, 
 she had "chosen the good part:" and she knew 
 within herself, that he had led her to choose it, 
 and enabled her to keep it. Were there no other 
 proofs of the excellence of religion and piety, it is 
 sufficiently declared by the gratitude which the 
 pious and good feel towards those who have been 
 instruments of spiritual improvement to them. 
 Whilst the affections are still entangled with things 
 below, and sinful or worldly objects have the chief 
 hold upon the mind, all exhortation, and warning, 
 and instruction, is indignantly rejected. Men refuse 
 to "hear the voice of the charmer, charm he never 
 6 Ch. vi. 17. 
 
520 MATT. XXVI. 113. 
 
 so wisely." But whenever the Spirit of God has 
 effected a change in this respect, then no expressions 
 of thankfulness, and no return of kindness, seem 
 sufficient to satisfy the feelings of the heart towards 
 any who have contributed to produce it. When the 
 ways of wisdom are experienced to be ways of peace 
 and pleasantness, those become dearest to our 
 thoughts and feelings, who have been the means of 
 turning our feet into such pleasant paths. 
 
 Conduct, however, which is both well meant and 
 well directed, does not always meet with its due 
 acknowledgment. This action of Mary's, like 
 many other actions, might be taken in two ways : 
 might be applauded as a sign of love, or might be 
 blamed for its extravagance. And there is not 
 universally that charity which " hopeth all things." 
 
 8. But when his disciples saw it, they had indignation, 
 saying, To what purpose is this waste ? 
 
 9. For this ointment might have been sold for much, and 
 given to the poor. 
 
 10. When Jesus understood it, he said unto them, Why 
 trouble ye the woman ? for she hath wrought a good work 
 upon me. 
 
 1 1 . For ye have the poor always with you ; but me ye 
 have not always. 
 
 12. For in that she hath poured this ointment on my body, 
 she did it for my burial. 
 
 13. Verily I say unto you, Wheresoever this gospel shall 
 be preached in the whole world, there shall also this, that 
 this woman hath done, be told for a memorial for her. 
 
 Our Lord well knew, that in two days from the 
 hour in which he was speaking, his body would 
 be taken down from the cross, and laid in the tomb. 
 
 6 
 
MATT. XXVI. 113. 521 
 
 And he well knew that his apostles then would 
 never grudge or complain of any respect that could 
 be shown to his memory. Mary, unknown to her- 
 self, had anticipated the embalming of his body. 
 She had done it for his burial. 
 
 This he prophetically declared. And he also 
 prophetically declared, that though many of the 
 things whicli he himself both did and said, have 
 not been recorded, 7 this good work should be re- 
 corded, and told for a memorial of her who wrought 
 it. So it has proved : and wherever it is told as 
 a memorial, it assures us of this, that God will be- 
 hold with approbation the things which are done 
 in a desire to show him honour ; and is more likely 
 to excuse zeal than coldness. Whatever is de- 
 signed for the service of God, and intended to pro- 
 mote his glory, let it be well considered, lest it mar 
 the cause which we desire to serve. But with this 
 due caution, the effect of love towards God, shall 
 resemble the effect of love towards our fellow- 
 creatures ; where no one is afraid of betraying too 
 much ardour, but all the apprehension is, lest our ex- 
 pressions or our services should fail in doing jus- 
 tice to our feelings. There is nothing in what 
 Mary did, but what might have been done on the 
 justest principles of prudence. This alabaster box 
 of very precious ointment was reserved for some 
 occasion of extraordinary hospitality or festivity : 
 for a marriage-feast, or a guest of unusual dignity. 
 Where could it be better used, than to honour one 
 who was to her more than guest, or friend, or bro- 
 ther, or husband ? And WE may as justly consider, 
 that the proper employment of God's gifts of for- 
 7 See John xx. 30. 
 
MATT. XXVI. 1429. 
 
 tune, or of faculties, of influence, or of knowledge, 
 is in promoting the glory of Him who bestows 
 them. Whatever sign of gratitude we show, we 
 shall not exceed the rule of the commandment, 
 which enjoins us to " love the Lord our God with 
 all our heart, and with all our soul, and with all 
 our mind." 
 
 LECTURE CVI. 
 
 JUDAS BETRAYS JESUS. THE SACRAMENT OF 
 THE LORD'S SUPPER INSTITUTED. 
 
 MATT. xxvi. 14 29. 
 
 14. T/ten one of the twelve, called Judas Iscariot, went 
 unto the chief priests, 
 
 15. And said unto them, What will ye give me, and I 
 will deliver him unto you ? And they covenanted with him 
 for thirty pieces of silver. 
 
 16. And from that time he sought opportunity to betray 
 him. 
 
 This is one of the many passages of Scripture 
 which show us how the counsels of God are accom- 
 plished through the natural dispositions or passions 
 of men. The Son of man was to be betrayed into 
 the hands of sinners : so he had frequently foretold. 
 But if he was to be betrayed, there must needs be a 
 traitor. Among the twelve apostles, is one whose 
 heart had never been so far converted by all that he 
 
MATT. XXVI. 1429. 523 
 
 had seen and heard, as to relinquish the sin of cove- 
 tousness. St. John acquaints us, that it was he who 
 chiefly objected to the expensive mark of attach- 
 ment shown by Mary, and just before related, " not 
 that he cared for the poor, but because he was a 
 thief, and had the bag, and bare what was put 
 therein." 1 The same disposition was now operating 
 upon his mind. Perhaps he thought that Jesus was 
 determined to give himself up to his enemies ; per- 
 haps he thought that he might deliver himself out 
 of the hands of his enemies, though betrayed to 
 them ; but however this might be, he would not lose 
 the opportunity of making an advantage to himself. 
 So he went unto the chief priests and said unto them, 
 What will ye give me, and I will deliver him unto 
 you f And they covenanted with him for thirty 
 pieces of silver. 
 
 The thirty pieces of silver were indeed " a goodly 
 price " at which the Son of man was valued ! 2 It 
 was the sum appointed in the law as the recom- 
 pense to a master for the loss of a slave, who might 
 have been accidentally slain. But thus was brought 
 to pass the saying which was written, " He was de- 
 spised, and we esteemed him not." 3 
 
 17. Now the first day of the feast of unleavened bread 
 the disciples came to Jesus , saying unto him, Where wilt 
 thou that we prepare for thee to eat the passover 1 
 
 18. And he said, Go into the city to such a man, and say 
 unto him, The Master saith, My time is at hand ; I will 
 keep the passover at thy house with my disciples. 
 
 1 John xii. 6. 
 
 3 See the remarkable prophecy, Zech. xi. 12, 13. 
 
 Isa. liii. 3, 
 
524 MATT. XXVI. 1429. 
 
 19. And the disciples did as Jesus had appointed them , 
 and they made ready the passover. 
 
 20. Now when the even was come, he sat down with the 
 twelve. 
 
 21. And as they did eat, he said, Verily I say unto you, 
 that one of you shall betray me. 
 
 22. And they were exceeding sorrowful., and began every 
 one of them to say unto him, Lord, is it I ? 
 
 23. And he answered and said. He that dippethhis hand 
 with me in the dish, the same shall betray me. 
 
 24. The Son of man goeth as it is written of him: but 
 woe unto that man by whom the Son of man is betrayed! 
 it had been good for that man if he had not been born. 
 
 25. Then Judas, which betrayed him, answered and said, 
 Master, is it I? He said unto him, Thou hast said. 
 
 By this unexpected warning, an opportunity is 
 offered to Judas of retracting his secret design. 
 " With the temptation a way is made to escape." 
 But repentance is not in his heart, and Satan leads 
 him captive at his will. 
 
 26. And as they were eating, Jesus took bread, and blessed 
 it, and brake it, and gave it to his disciples, and said, Take, 
 eat ; this is my body. 
 
 27. And he took the cup, and gave thanks, and gave it to 
 them, saying, Drink ye all of it ; 
 
 28. For this is my blood of the new testament, 4 which is 
 shed for many for the remission of sins. 
 
 29. But I say unto you, I will not drink henceforth of 
 this fruit of the vine, until that day when I drink it new 
 with you in my Father s kingdom. 
 
 4 New covenant, new dispensation. " Behold, the day is come, 
 saith the Lord, that I will make a new covenant with the house 
 of Israel and the house of Judah." Jer. xxxi. 31. 
 
MATT. XXVI. 1429. 525 
 
 Such was the origin of that institution, which 
 Christians have ever since observed as a memorial 
 of their crucified Redeemer. It was probable that 
 some mode would be appointed in which those who 
 trusted to the atonement which he made, might de- 
 clare the ground of their hope, the object of their 
 faith. The law of Moses had ordained certain re- 
 gular festivals, reminding the Jewish nation of the 
 various mercies shown them. At the present mo- 
 ment the disciples were celebrating the principal 
 of these, which commemorated the deliverance of 
 their ancestors from Egypt, the beginning of their 
 existence as a nation. Hereafter they were to 
 commemorate, in a similar, though more simple 
 manner, a far greater deliverance, which ren- 
 dered them still more peculiarly the people of the 
 Lord. 
 
 The ceremony is strongly significant of that spi- 
 ritual life of which Christ is the author and pre- 
 server. Jesus took bread, and blessed it, and brake 
 it, and gave it to his disciples, and said, Take, eat ; 
 this is my body. And he took the cup, and gave 
 thanks, and gave it to them, saying, Drink ye all 
 of it ; for this is my blood of the new testament, 
 which is shed for many for the remission of sins. 
 The bread, however, was not his body, nor the 
 wine his blood, except in a figure. The one, then, 
 was to remind them of the other. The figure was 
 to recall the reality. The bread was to remind 
 them that his body broken for them was the price 
 of their redemption. Take, eat; this is my body. 
 This is my body, which shall be broken for you, 
 when I bear your sins upon the cross, even as this 
 
52f> MATT. XXVI. 1429. 
 
 bread is broken in my hands. And as the bread 
 which I bless and break, is nourishment to the 
 eater; so this my body, is the "bread of life;" 
 " the living bread which came down from heaven :" 
 " my flesh, which I will give for the life of the 
 world :" " if any man eat of this bread, he shall 
 live for ever." 5 
 
 Again; the blood was to remind them of the sa- 
 crifice which their salvation cost, because " without 
 shedding of blood is no remission," but " the blood 
 of Christ cleanseth from all sin." Drink ye all of 
 this ; this is my blood of the new testament, which 
 is shed for you and for many for the remission of 
 sins. This is " the blood of the everlasting cove- 
 nant," which " whoever drinketh, hath eternal life : 
 and I will raise him up at the last day." 
 
 Such is the idea conveyed in this figurative ap- 
 pointment, and expressed by the words in which, 
 from the earliest times, the Sacrament has been ad- 
 ministered. " The body of our Lord Jesus Christ, 
 which was given for thee ; the blood of our Lord 
 Jesus Christ, which was shed for thee ; preserve 
 thy body and soul unto everlasting life ! Take and 
 eat this ; drink this ; in remembrance that Christ 
 died for thee, that his blood was shed for thee, and 
 be thankful." 
 
 So that the Lord's Supper is a sign of faith, and 
 an exercise of faith ; and in proportion as that faith 
 is sincere and ardent, may expect a blessing. It is 
 an acknowledgment of our believing that Christ 
 did "bear our sins in his own body on the tree:" 
 a confession that we look to the ransom of his blood 
 5 See John vi. 50, &c. 
 
MATT. XXVI. 1429. 527 
 
 for our acceptance with God : that through this 
 faith we desire to " work out our salvation ;" that as 
 the bread is the most universal nourishment, and 
 wine the most salutary cordial, to the human frame, 
 so in virtue of Christ's propitiation we seek support 
 and refreshment " in all time of our tribulation, in 
 all time of our wealth ; in the hour of death, and in 
 the day of judgment." 
 
 Those who are void of this lively faith, though 
 they outwardly taste of "the sacrament of the 
 body and blood of Christ, yet, in no wise, are 
 they partakers of Christ." 6 But let the sincere 
 Christian draw near, and take this holy Sacrament 
 to his comfort. He will thus be brought to com- 
 prehend, more fully, the mysterious words which 
 are only spoken to the ear of faith : " My flesh is 
 meat indeed, and my blood is drink indeed. He 
 that eateth my flesh, and drinketh my blood, dwell- 
 eth in me, and I in him." 7 
 
 6 Art. xxix. 7 John vi. 56. 
 
528 MATT. XXVT. 3044. 
 
 LECTURE CVIL 
 
 THE GARDEN OF GETHSEMANE. 
 
 MATT. xxvi. 30 44. 
 
 30. And when they had sung an hymn* they went out 
 into the mount of Olives. 
 
 31. Then saith Jesus unto them, All ye shall be offended 
 because of me this night : for it is written, I will smite the 
 shepherd, and the sheep of the flock shall be scattered 
 abroad. 2 
 
 32. But after I am risen again, I will go before you into 
 Galilee. 
 
 33. Peter answered and said unto him, Though all men 
 shall be offended because of thee, yet will I never be of- 
 fended. 
 
 34. Jesus said unto him, Verily I say unto thee, That this 
 night, before the cock crow, 3 thou shalt deny me thrice. 
 
 35. Peter said unto him, Though I should die with thee, 
 yet will I not deny thee. Likewise also said all the disciples. 
 
 The disciples, and especially Peter, who stood 
 most forward on this occasion, had not yet expe- 
 rienced their own weakness. They made their de- 
 claration in entire sincerity, and with full intention 
 of acting up to it. " The spirit was willing ;" and 
 in the willingness of their spirit, dangers seemed 
 
 1 This was usual with the Jews after their repasts ; and a por- 
 tion of the psalms (from 112th to 119th) was appropriated to 
 the feast of the passover. 
 
 2 Zech. xiii. 7. 
 
 3 Before the morning dawn. 
 
MATT. XXVI. 30 -44. 529 
 
 trifling, and failure impossible. The flesh proved 
 weak ; and, doubtless, they learnt an useful lesson, 
 useful in the work appointed them, " not to be high- 
 minded," but to " fear." 
 
 It does not follow, because resolutions are some- 
 times broken, that therefore it is not good to make 
 resolutions. They must be made, or there is no 
 hope of stedfastness. A fixed resolve must be en- 
 tered into, to follow the laws of Christ at any risk or 
 sacrifice. Such a resolve, sincerely formed, will be 
 supported by that grace from above which renders 
 the spirit willing, and strengthens the infirmities of 
 the flesh. God will pity the weakness of his frail 
 but devoted servants, and will enable them to do 
 what Peter afterwards both practised and prescribed, 
 to live by the rules which their judgment, their 
 " inward man," approves. The Israelites were com- 
 mended when they " answered together " to the 
 words of Moses: 4 " All that the Lord hath spoken we 
 will do." " All that the Lord our God shall speak 
 unto thee, we will hear it and do it." Those who 
 make such an engagement, may fail to keep it sted- 
 fastly ; but those who refuse to make it, are far less 
 likely to prove obedient. There must be a resolute 
 beginning, if we hope to endure unto the end. 
 
 36. Then cometh Jesus with them unto a place called 
 Gethsemane, 5 and saith unto the disciples, Sit ye here, while 
 I go and pray yonder. 
 
 37. And he took with him Peter and the two sons of Ze- 
 bedee, and began to be sorrowful and very heavy. 
 
 4 Exod. xix. 8. Deut. v. 27. 
 
 5 Or " the place of oil presses," On the mount of Olives. 
 
 M M 
 
580 MATT. XXVI. 3044. 
 
 38. Then saith he unto them, My soul is exceeding sor- 
 rowful, even unto death : tarry ye here, and watch with me. 
 
 39. And he went a little farther, and fell on his face, 
 and prayed, saying, my Father, if it be possible, let this 
 cup pass from me : nevertheless, not as I will, but as thou 
 wilt. 
 
 40. And he cometh unto the disciples, and Jindeth them 
 asleep, and saith unto Peter, What, could ye not watch with 
 me one hour ? 
 
 41. Watch and pray, that ye enter not into temptation : 
 the spirit indeed is willing, but the flesh is weak. 
 
 42. He went away again the second time, and prayed, 
 saying, my Father, if this cup may not pass away from 
 me, except I drink it, thy will be done. 
 
 43. And he came and found them asleep again: for their 
 eyes were heavy. 
 
 44. And he left them, and went away again, and prayed 
 the third time, saying the same words. 
 
 The Redeemer of the world, on this remarkable 
 occasion, looks forward to the suffering which he 
 had engaged to undergo. He looks forward to it 
 with those feelings to which he had voluntarily 
 subjected himself, in order that in our nature he 
 might bear our penalty. And these feelings were, at 
 the present moment, allowed to oppress him with 
 aggravated force, that the purpose of his mysterious 
 sacrifice might be better understood and valued. 
 The Spirit, which supports his disciples, for a while 
 deserted him, that his disciples might learn more 
 perfectly the lesson taught them by his death. 
 Therefore he prayed, saying, O my Father, if it be 
 possible, let this cup pass from me. If it be possible. 
 If, consistently with the salvation of " those whom 
 thou hast given me," this cross may not actually be 
 undergone, let the bitter draught be spared me. 
 
MATT. XXVI. 3044. 531 
 
 Certainly it was possible that the sacrifice should not 
 be offered for the sins of men. "But how then 
 should the Scriptures be fulfilled ?" We must also 
 suppose it to have been possible, that sin should be 
 pardoned though this sacrifice were not actually made. 
 If God had seen fit, he might have proclaimed an 
 amnesty without this condition : but he did not. It 
 was right in his view, that the penalty for sin should 
 be really paid. 
 
 Here, then, in this agony, we behold the nature 
 of sin ; for we behold the Lord Jesus bearing its 
 weight : bearing the curse of the law. For as St. 
 Paul shows, 6 " Cursed is every one that continueth 
 not in all things which are written in the book of the 
 law to do them." " The transgression of the law is 
 sin :" and " the wages of sin is death." This con- 
 cludes all mankind under a curse, for that " all have 
 sinned, and come short of the glory of God." Christ 
 interposes, and " redeems us from the curse of the 
 law, being made a curse for us ;" for again it is 
 written, " Cursed is every one that hangeth on a 
 tree." So that the indignation of God against sin is 
 openly manifested, and yet the penitent believer in 
 Christ is pardoned : " the promise by faith of Jesus 
 Christ is given to them that believe." 
 
 The practical lesson to be learnt here is very 
 plain, and ought never to be absent from our minds. 
 It is not consistent with the Father's attributes that 
 no evil consequence should follow the sins of men. 
 Will He, it might be asked, will He so heavily con- 
 demn sin in his creatures, as Scripture affirms ? 
 " God is love." But God loved his Son : and his 
 6 Gal. iii. 1013. 
 
 M M 2 
 
532 MATT. XXVI. 3044. 
 
 Son here offers the prayer, if it be possible, let this 
 cup pass from me. And the prayer was not granted : 
 the cup of suffering was drunk. Such must be our 
 reflection when we are disposed to extenuate the 
 evil of sin; when that which ought to be most 
 shocking, its awful frequency, prevents us from 
 dreading or lamenting it as it ought to be dreaded 
 and lamented both in ourselves and others. 
 
 Another practical inference follows, which ought 
 no less to affect our hearts. The suffering which is 
 here recorded, shows the extent of Christ's love. 
 Had he suffered less, we should not have rightly 
 known the greatness of that mercy which he exer- 
 cised towards mankind. It was much, indeed, that 
 " when he was rich " in the fulness of heavenly joy, 
 he should " become poor," for man's sake, and de- 
 scend to a world like ours. But that he should 
 place himself under the fierceness of that divine 
 wrath, from which his disciples are delivered, is a 
 degree of love which " passes all understanding." 
 One return he requires of us ; one return we can 
 attempt to make, our gratitude ; gratitude which 
 is to be shown by obedience to his will. " Because 
 we thus judge ; that if one died for all, then were 
 all dead ; and that he died for all, that they which 
 live, should not henceforth live unto themselves, 
 but unto him which died for them." 7 This is the 
 principle of the Christian's practice ; and this prin- 
 ciple ought to receive fresh strength from every fresh 
 contemplation of that " precious death," from whicli 
 our life, our real and spiritual life, is derived. 
 
 i 2 Cor. v. 15. 
 
MATT. XXVI. 4556. 533 
 
 LECTURE CVIII. 
 
 JESUS BETRAYED, AND FORSAKEN BY HIS 
 DISCIPLES. 
 
 MATT. xxvi. 45 56. 
 
 45. Then cometh he to his disciples, and saith unto them, 
 Sleep on now, and take your rest : behold, the hour is at 
 hand, and the Son of man is betrayed into the hands of 
 sinners.* 
 
 46. Rise, let us be going : behold, he is at hand that doth 
 betray me. 
 
 47. And while he yet spake, lo, Judas, one of the twelve, 
 came, and with him a great multitude with swords and 
 staves, from the chief priests and elders of the people. 
 
 48. Now he that betrayed him gave them a sign, saying, 
 Whomsoever I shall kiss, that same is he : hold him fast. 
 
 49. And forthwith he came to Jesus, and said, Hail, 
 Master ; and kissed him. 
 
 50. And Jesus said unto him, Friend, wherefore art 
 thou come ? Then came they, and laid hands on Jesus, 
 and took him. 
 
 51. And, behold, one of them which were with Jesus 
 stretched out his hand, and drew his sword, and struck a 
 servant of the high priest's, and smote off 1 his ear. 2 
 
 1 Sleep on now. This is no time when your exertions are re- 
 quired, or can avail to your Master or yourselves. 
 
 2 We learn from St. John xviii. 10, that this was Peter, who 
 at the present moment felt ready to redeem the pledge which he 
 had given not long before, " Though I should die with thee, yet 
 will I not deny thee." 
 
534 MATT. XXVI. 4556. 
 
 52. Then said Jesus unto him. Put up again thy sword 
 into his place : for all they that take the sword shall perish 
 with the sword. 
 
 53. Thinkest thou that I cannot now pray to my Father, 
 and he shall presently give me more than twelve legions of 
 angels ? 
 
 54. But how then shall the Scriptures be fulfilled, that 
 thus it must be ? 
 
 It would have answered none of the purposes of 
 our Lord's coming, that his kingdom should have 
 been established by the exercise of irresistible power. 
 Such power does not affect the heart, or gain any 
 influence over the will of men, though it may con- 
 strain their actions. And the rule which the Chris- 
 tian is to follow, is that practised by his divine 
 Master : " though we walk in the flesh, we do not 
 war after the flesh : for the weapons of our warfare 
 are not carnal." 3 Whoever is so unwise as to em- 
 ploy such weapons, instead of gaining his object, 
 must expect them to be turned against himself. 
 He must expect neither success nor protection from 
 above. They that take the sword shall perish with 
 the sword. 
 
 If the apostles had now understood the purpose 
 of our Lord's appointed death, they would not have 
 been surprised at his yielding to his enemies. Yet 
 they had seen enough of his power to perceive, had 
 they recollected, that these enemies could do nothing 
 against him, " unless it were given them from above." 
 They are reminded of this. Thinkest thou that I 
 cannot now pray to my Father, " and he shall give 
 his angels charge concerning me ?" But how then 
 
 3 2 Cor. v. 15. 
 
 8 
 
MATT. XXVI. 4556. 535 
 
 shall the Scriptures be fulfilled? Those Scriptures 
 which predict that "Messiah shall be cut off;" that 
 he shall be " led as a lamb to the slaughter:*' " cut 
 off out of the land of the living." Still more, those 
 which promise that he shall be " wounded for our 
 transgressions," and that " the chastisement of our 
 peace shall be on him." 3 Therefore " he poured 
 out his soul unto death:" he " laid down his life of 
 himself," and " no man took it from him :" as the 
 people ought to have been convinced, by what he 
 proceeds to address to them. 
 
 55. In that same hour said Jesus to the multitudes, Are 
 ye come out as against a thief with sivords and staves for 
 to take me ? I sat daily with you teaching in the temple, 
 and ye laid no hold on me. 
 
 56. But all this was done, that the scriptures of the 
 prophets might be fulfilled. Then all the disciples forsook 
 him, andjled. 
 
 His disciples were now, for the first time, tho- 
 roughly convinced that it was the intention of Jesus 
 to surrender himself to his enemies. They were in 
 earnest, no doubt, when they lately affirmed, "Though 
 we should die with thee, yet will we not deny thee." 
 It is quite natural that they might have said this 
 sincerely at the time, and yet afterwards have given 
 way in the hour of danger and temptation. Indeed 
 as far as appears, they might have been ready to die 
 with him now, if he had consented to defend him- 
 self. But his declarations and his conduct showed, 
 in a manner not to be mistaken, that this was not 
 his intention. So they all forsook him andjled. And 
 
 * See Dan. ix. 26 ; Is. liii. 5 Is. liii. 512. 
 
530 MATT. XXVI. 4556. 
 
 the tone of St. Matthew, who had been himself one 
 of that company, when he here relates the fact of 
 this flight and desertion, intimates a conscious recol- 
 lection of timidity and dismay. Jesus indeed had 
 said, How then must the scriptures be fulfilled, that 
 thus it must be? He had plainly hinted, that what 
 the " wicked hands " of the chief priests and elders 
 were now doing, was done by " the determinate 
 counsel and foreknowledge of God." 6 But as yet 
 the disciples " knew not the scriptures ;" did not 
 understand that they would be accomplished by his 
 death. And though long before the date of his 
 writing this gospel, St. Matthew had been enlighten- 
 ed to perceive the meaning of those scriptures him- 
 self, and to expound it to others, still, in his narra- 
 tive, he is led by the Spirit to represent his former 
 state of mind when the events took place, and never 
 intermixes the knowledge of the apostle with the 
 feelings of the disciple. Doubtless his conscience 
 reminded him, that at that hour of despair, when 
 " the power of darkness " prevailed, the feeling of 
 himself, and of his brethren had been, that their 
 own immediate safety must be consulted, and not 
 that the design of the Incarnation must be fulfilled. 
 Yielding to the crisis, they all forsook him, and fled. 
 
 We are in equal danger, when trial comes, of 
 deserting the allegiance which we owe to the Re- 
 deemer. Our constancy is too often vanquished by 
 difficulties far less than those which overcame these 
 disciples. It is only by that " strength which is 
 
 6 Acts ii. 23. 
 
MATT. XXVI. 5775. 537 
 
 made perfect in our weakness," that present evils 
 are boldly met, present losses willingly undergone, 
 present temptations successfully resisted. There 
 was no intention on the part of Christ, that his dis- 
 ciples should be brought into immediate danger, still 
 less that they should perish with him. 7 The nature 
 of his sacrifice admitted of no companion in suffer- 
 ing. Therefore he did not inspire them with reso- 
 lution : but has left us this example as a testimony, 
 that by his strength alone we can be enabled to 
 " hold fast our integrity," even for a single day. 
 
 LECTURE CIX. 
 
 JESUS ARRAIGNED BEFORE CAIAPIIAS. DENIED 
 BY PETER. 
 
 MATT. xxvi. 57 75. 
 
 57. And they that laid hold on Jesus led him away to 
 Caiaphas the high-priest, where the scribes and the elders 
 were assembled. 
 
 58. But Peter followed him afar off unto the high-priest's 
 palace, and went in, and sat with the servants, to see the 
 end. 
 
 59. Now the chief priests, and elders, and all the council, 
 sought false witness against Jesus, to put him to death ; 
 
 i See John xix. 8, " I have told you that I am he. If there- 
 fore ye seek me, let these go their way. 
 
538 MATT. XXVI. 5775. 
 
 60. But found none : yea, though many false witnesses 
 came, yet found they none. At the last came two false wit- 
 nesses, 
 
 61. And said, This fellow said, I am able to destroy the 
 temple of God, and to build it in three days. 1 
 
 62. And the high priest arose, and said unto him, An- 
 swerest thou nothing ? what is it which these witness against 
 thee. 
 
 63. But Jesus held his peace. And the high priest 
 answered and said unto him, I adjure thee by the living 
 God, that thou tell us whether thou be the Christ, the Son 
 of God. 
 
 64. Jesus saith unto him, Thou hast said: nevertheless I 
 say unto you, Hereafter shall ye see the Son of man sitting 
 on the right hand of power, and coming in the clouds of 
 heaven. 
 
 It is as thou hast said. " I am the Christ, the Son 
 of God."" But ye believe it not. " This is your 
 hour, and the power of darkness." Nevertheless, 
 hereafter ye shall know, what now ye refuse to know. 
 Ye shall see my divine authority confirmed by the 
 destruction of your guilty city. Ye shall see it still 
 more awfully, when I am seated on the right hand of 
 power, to judge the world in righteousness. 
 
 This opens to our minds a reflection which it may 
 be profitable to dwell upon. How altered will be 
 the thoughts of those who were then surrounding the 
 
 1 This is explained by St. John ii. 18. " The Jews said unto 
 him," early in his ministry, " What sign showest thou unto us, 
 seeing that thou doest these things? 19. Jesus answered and 
 said unto them, Destroy this temple, and in three days I will 
 raise it up. 20. Then said the Jews, Forty and six years was 
 this temple in building, and wilt thou rear it up in three days ? 
 21. But he spake of the temple of his body." 
 
MATT. XXVI. 5775. 539 
 
 seat of judgment, when they hereafter see the Son of 
 man coming in the clouds of heaven ! How quickly 
 will flash into their minds the conviction of their 
 guilt, and their consequent condemnation! This, 
 then, before whom are gathered all nations, this is 
 He who came in the flesh, who taught in our streets 
 and our houses, Jesus of Nazareth : and called us to 
 " repent, for the kingdom of heaven was at hand." 
 But we did not listen. Alas ! why did we not ? 
 How gracious were his words ! He told us that God 
 sent him in love : *' that the Son of man came not 
 to condemn the world, but that the world through 
 him might be saved." He invited all to come unto 
 him, and " find rest unto their souls." But we 
 trusted that we were " Abraham's children," and 
 needed no repentance. We argued that " no good 
 thing could come out of Nazareth." 
 
 We now perceive that there was enough, and 
 more than enough, to assure us that he was the Son 
 of God. The prophets had foretold that the Christ 
 should " preach the gospel to the poor :" and he did 
 this. How great and how full of kindness were the 
 miracles which he wrought ! But the Pharisees told 
 us that they were done " through the power of Beel- 
 zebub." Could " an evil tree bring forth good fruit?" 
 Could " men gather grapes of thorns ?" Satan was 
 evil, and the miracles were good : how then could 
 they proceed from Satan? Truly we "loved the 
 praise of men more than the praise of God." We 
 dreaded their scoffs, their reproofs, and " were 
 afraid where no fear was," while we " forgot the 
 Lord our Maker." And besides, our " deeds were 
 evil." We did not desire repentance, or love holi- 
 
540 MATT. XXVI. 5775. 
 
 ness. So our hearts were hardened, and our eyes 
 blinded. Did He not tell us, that we should feel 
 what we now feel ? That we should hereafter cry 
 out, but in vain, " Blessed is he that cometh in the 
 name of the Lord !" why did we despise the 
 words, which we now perceive, too late, to have been 
 the words of truth and mercy ? 
 
 Such, doubtless, will be the wretched conscious- 
 ness, the self-condemning thoughts of many who then 
 stood about the judgment-seat, demanding the death 
 of Christ, and afterwards surrounded his cross, re- 
 viling and mocking him. 
 
 We, together with them, shall hereafter see him 
 sitting on the right hand of power. Let us beware 
 that we do not lay up for ourselves a like miserable 
 recollection of opportunities neglected, and offers of 
 mercy despised. What was uttered as a warning to 
 those who heard it then, should be no less a warning 
 to those who hear it now, that they may not perish 
 through error, prejudice, or thoughtless folly. It is 
 well, if this declaration sounds in their ears as an 
 encouragement which they love to hear : as their 
 support in difficulty, their consolation in sorrow ; 
 that hereafter they shall see the Son of man sitting 
 on the right hand of power, and coming in the clouds 
 of heaven. 
 
 65. Then the high priest rent his clothes, saying, He hath 
 spoken blasphemy; what further need have we of witnesses 1 
 behold, now ye have heard his blasphemy. 
 
 66. What think ye ? They ansivered and said, He is 
 guilty of death. 
 
 67. Then did they spit in his face, and buffeted him, 
 and others smote him with the palms of their hands, 
 
MATT. XXVI. 5775. 541 
 
 68. Saying, Prophesy unto us, thou Christ, who is he 
 that smote thee 1 
 
 69. Now Peter sat without in the palace : and a damsel 
 came unto him, saying, Thou also wast with Jesus of Ga- 
 lilee. 
 
 70. But he denied before them all, saying, I know not 
 ivhat thou sayest. 
 
 71. And when he was gone out into the porch, another 
 maid saw him, and said unto them that were there, This 
 
 fellow was also with Jesus of Nazareth. 
 
 72. And again he denied with an oath, I do not know 
 the man. 
 
 73. And after a while came unto him they that stood by, 
 and said to Peter, Surely thou also art one of them ; for 
 thy speech bewrayeth thee. 
 
 74. Then began he to curse and to swear, saying, I know 
 not the man. And immediately the cock crew. 
 
 75. And Peter remembered the word of Jesus, which said 
 unto him. Before the cock crow, thou shalt deny me thrice. 
 And he went out, and wept bitterly. 
 
 Such is the feebleness of man, when left to feel 
 that feebleness. In the presence of Jesus, not long 
 before, and in the company of friends, it had seemed 
 impossible to Peter that he should renounce the 
 faith in which he gloried. Though I should die with 
 tliee, yet will I not deny thee. But now, surrounded 
 by enemies, and dismayed at the submission of his 
 Master, he is an easy prey to the assaults of Satan. 
 He loses all power over himself, denies the truth, 
 and confirms his falsehood by repeated asseveration 
 and perjury. 
 
 If we venture to ask, why this sin was permitted 
 in the case of one who was so soon to become the 
 leading founder of the church, and to be made one 
 
542 MATT. XXVI. 5775. 
 
 of its principal pillars ; we may believe it to have 
 been for his own sake, and for the sake of future 
 generations. For his own sake, that he might be 
 taught to distrust himself, and not lean on his own 
 strength, which his early history shows that he was 
 naturally disposed to do. And for the sake of many 
 hereafter, who having fallen under the temptations 
 of Satan, and having risen again, through grace, like 
 Peter, might have the consolation of knowing, by 
 actual example, that " all manner of sin and wicked- 
 ness may be forgiven " 2 unto those who repent and 
 are converted, through the virtue of that blood which 
 was now about to be shed for Peter and for many, 
 " for the remission of sin." In the case of a chief 
 apostle, " Jesus Christ first showed forth all long- 
 suffering, for a pattern to them which should here- 
 after believe in him to life everlasting." 3 
 
 See Ch. xii. 41. 3 See 1 Tim. i. 16. 
 
MATT. XXVII. 126. 543 
 
 LECTURE CX. 
 DEATH OF JUDAS. CONDEMNATION OF JESUS. 
 
 MATT, xxvii. 1 26. 
 
 1. When the morning was come, all the chief priests and 
 elders of the people took counsel against Jesus to put him to 
 death : 
 
 2. And when they had bound him, they led him away, 
 and delivered him to Pontius Pilate the governor. 
 
 3. Then Judas, which had betrayed him, when he saw 
 that he was condemned, repented himself , and brought again 
 the thirty pieces of silver to the chief priests and elders, 
 
 4. Saying, I have sinned, in that I have betrayed the in- 
 nocent Hood. And they said, What is that to us ? See tlwu 
 to that. 
 
 5. And he cast down the pieces of silver in the temple, 
 and departed, and went and hanged himself. 
 
 This passage forms a striking example of the 
 cruel selfishness which belongs to the character of 
 the wicked. Judas comes in the agonies of remorse 
 for the evil of which he had been the instrument, 
 and makes such reparation as he can, both in word 
 and deed. He declares the innocence of his victim, 
 he restores the price of his crime. All the comfort 
 which he receives, even from those who by their 
 station ought to have been his spiritual guides, 
 is comprehended in this : We have obtained the 
 advantage to which we looked, and see thou to the 
 
544 MATT. XXVIT. 126. 
 
 rest ; thy misery, thy destruction, is thy own con- 
 cern. 
 
 Certainly " the tender mercies of the wicked are 
 cruel." And those who look for the relentings of pity 
 in the breasts of any who have seduced them into 
 sin, and to whose seductions they have yielded, look 
 for that which they will never find. Such hearts 
 are seared, and all their feelings selfish. Very differ- 
 ent would be the conduct of one influenced by the 
 Spirit of God. He eagerly watches the first turn of 
 the labouring conscience, and instead of urging a 
 self-convicted sinner to despair, points out the way 
 of repentance. 
 
 For it is further to be observed from this passage, 
 that all sorrow which follows sin is not the godly 
 sorrow of real penitence. It is not certain that the 
 sons of Jacob were penitent, though they said, " We 
 are verily guilty concerning our brother, in that we 
 saw the anguish of his soul, when he besought us, 
 and we would not hear : therefore is this distress 
 come upon us." A It is quite certain that Pharaoh 
 was not penitent, though he acknowledged to Moses, 
 " I have sinned against the Lord your God." " Now, 
 therefore, forgive, I pray thee, my sins only this 
 once." 2 Judas here confesses, that " he had sinned." 
 And the anguish of his mind may be seen from the 
 effect ; he departed, and went and hanged himself. 
 Yet, since such was allowed to be the effect of his 
 remorse, we may be assured that he felt none of 
 that humble movement of the mind towards God, 
 none of that real contrition for sin as " the trans- 
 
 1 Gen. xliii. 21. Exod. x. 16. 
 
MATT. XXVIT. 1 20, 545 
 
 gresslon of the law," which belongs to true repent- 
 ance. His heart was not softened, like that of 
 Peter, when " he went out and wept bitterly." He 
 was suffered to reap the reward of his iniquity ; and 
 to anticipate his final condemnation. 3 So soon was 
 the Lord's compassionate prediction verified, " It had 
 been good for that man if he had not been born." 
 
 6. And the chief priests took the silver pieces, and said, 
 It is not lawful for to put them into the treasury, because it 
 is the price of blood. 
 
 7. And they took counsel, and bought with them the pot- 
 ter's field to bury strangers in. 
 
 8. Wherefore that field was called, The field of blood, 
 unto this day. 
 
 9. Then was fulfilled that which was spoken by Jeremy 
 the prophet, saying, And they took the thirty pieces of silver, 
 the price of him that was valued, whom they of the children 
 of Israel did value ; 
 
 10. And gave them for the potter s field, as the Lord ap- 
 pointed me. 
 
 11. And Jesus stood before the governor : and the gover- 
 nor asked him, saying, Art thou the King of the Jews ? 
 And Jesus said unto him, Thou sayest. 
 
 12. And when he was accused of the chief priests and 
 ciders, he answered nothing. 
 
 3 Acts i. 18. We learn from the account in the Acts, that 
 some shocking circumstances attended his self-destruction. 
 " Falling headlong, he burst asunder in the midst, and all his 
 bowels gushed out." 
 
 4 The passage here alluded to, occurs not in Jeremiah, but in 
 Zechariah xi. 12. " I said unto them, If ye think good, give me 
 my price ; and if not, forbear. So they weighed for my price 
 thirty pieces of silver. And the Lord said unto me, Cast it unto 
 the potter, a goodly price that I was prized at of them. And I 
 took the thirty pieces of silver, and cast them to the potter in 
 the house of the Lord.'* 
 
 N N 
 
546 MATT. XXVII. 126. 
 
 13. Then said Pilate unto him, Hearest thou not how 
 many things they witness against thee ? 
 
 14. And he answered him to never a word; insomuch that 
 the governor marvelled greatly. 
 
 15. Now at that feast the governor was wont to release 
 unto the people a prisoner, whom they would. 
 
 16. And they had then a notable prisoner, called Bar ab- 
 bas.' 
 
 17. Therefore when they were gathered together, Pilate 
 said unto them, Whom will ye that I release unto you ? 
 Barabbas, or Jesus which is called Christ ? 
 
 18. For he knew that for envy they had delivered him. 
 
 19. When he was set down on the judgment-seat, his wife 
 sent unto him, saying, Have thou nothing to do with that 
 just man : for I have suffered many things this day in a 
 
 dream because of him. 
 
 20. But the chief priests and elders persuaded the multi- 
 tude that they should ask Barabbas, and destroy Jesus. 
 
 21. The governor answered and said unto them Whether 
 of the twain will ye that I release unto you ? They said, 
 Barabbas. 
 
 22. Pilate saith unto them, What shall I do then with 
 . Jesus which is called Christ 1 They all say unto him, Let 
 
 him be crucified. 
 
 23. And the governor said, Why, what evil hath he done ? 
 But they cried out the more, saying, Let him be crucified. 
 
 24. When Pilate saw that he could prevail nothing, but 
 that rather a tumult was made, he took water, and washed 
 his hands before the multitude, saying, I am innocent of the 
 blood of this just person : see ye to it. 
 
 25. Then answered all the people and said, His blood be 
 on us, and on our children. 
 
 26. Then released he Barabbas unto them : and when he 
 had scourged Jesus, he delivered him to be crucified. 
 
 5 " Who for a certain sedition, made in the city, and for murder, 
 was cast into prison." Luke xxiii. 18. 
 
MATT. XXVII. 126. 547 
 
 It was provided under the law of Moses, in cer- 
 tain cases of death of which the author was undis- 
 covered, " that all the elders of the city next unto 
 the slain man, should wash their hands, and say, Our 
 hands have not shed this blood, neither have our 
 eyes seen it." e Similar customs have prevailed in 
 other countries and times ; and led the way to the 
 symbolical action of Pilate's, by which he attempted 
 to clear himself of guilt. But in vain. He who had 
 " power to condemn and power to release," as he 
 had himself avowed, could not allege with truth " our 
 hands have not shed this blood." 
 
 To protest against evil which we have no other 
 means of preventing, may be the best means of de- 
 livering our souls from its guilt. " If thou warn 
 the wicked of his way to turn from it ; if he do not 
 turn from his way, he shall die in his iniquity : but 
 thou hast delivered thy soul." 7 The conduct of 
 Pilate here was very different. He protests against 
 evil which he had the power of preventing. He 
 acts in defiance of the warning which had been 
 providentially sent him, that he might be without 
 excuse. His wife had heard the fame of Jesus : and 
 her mind was filled with what had been reported of 
 his character and deeds of mercy and power. These 
 thoughts occur to her in a dream ; and she advises 
 her husband, have thou nothing to do with that just 
 man. In defiance of this message, which ought to 
 have strengthened the dictates of his own conscience 
 and reason, he becomes a party to the death of Jesus, 
 because he was willing to show the Jews a pleasure, 
 and because he was afraid of their accusing him to 
 6 See Deut. xxi. 6. 7 Exek. xxxiii. 9. 
 
 N N 2 
 
548 MATT. XXVII. 1 -16. 
 
 Caesar. Under such circumstances, how vain to 
 assert his innocence! We may say with the prophet, 
 " Though thou wash thee with nitre, and take thee 
 much soap, yet thine iniquity is marked before me, 
 saith the Lord God !" 8 But there are many ways 
 in which men deceive their own souls, and conceal 
 their sin from themselves. Alas ! how easily is the 
 mind satisfied, when a strong worldly impulse is 
 opposed to the line of duty ! 
 
 That blood which Pilate was so anxious to be 
 clear of, the Jews were no less ready to take upon 
 themselves. His blood be on us and on our children ! 
 It did indeed fall on them, and not for that purpose 
 for which it was mercifully shed not to save, but 
 to condemn. 
 
 Let us turn their impious prayer into one more 
 conformable to God's will. Let us entreat that the. 
 blood of Christ may be upon us and upon our chil- 
 dren, not to testify against us, but to cleanse us from 
 all iniquity ; to purify our thoughts and desires, to 
 sanctify our life and actions. 
 
 8 Jer. xi. 22. 
 
MATT. XXVII. 2744. 549 
 
 LECTURE CXI. 
 
 THE CRUCIFIXION. 
 
 MATT, xxvii. 27 44. 
 
 27. Then the soldiers of the governor took Jesus into the 
 common hall, and gathered unto him, the whole band of sol- 
 diers. 
 
 28. A nd they stripped him, and put on him a scarlet 
 role. 
 
 29. And when they had platted a crown of thorns, they 
 put it upon his head, and a reed in his right hand : and they 
 lowed the knee before him, and mocked Mm, saying y Hail, 
 king of the Jews ! 
 
 30. And they spit upon him, and took the reed, and smote 
 him on the head. 
 
 3J. And after that they had mocked him, they took the 
 robe off from him, and put his own raiment on him, and led 
 him away to crucify him. 
 
 32. And as they came out, 1 they found a man of Gyrene, 
 Simon by name : him they compelled to bear his cross. 
 
 33. And ivhen they were come unto a place called Gol- 
 gotha, that is to say, a place of a skull, 
 
 34. They gave him vinegar to drink mingled with gall : 
 and when he had tasted thereof he would not drink. * 
 
 1 Out of the city. Offenders were not executed within the 
 walls. 1 Kings xxi. 13. " Then they carried Naboth forth out of 
 the city, and stoned him with stones, that he died." See also 
 Acts vii. 58. Hence St. Pauls 's allusion, Heb. xiii. 12, 13. 
 
 2 It is supposed that this was usually given to diminish sensi- 
 bility, and was on that account refused by Jesus. See Ps. Ixix. 2 1 , 
 
 and Mark xv. 23. 
 
550 MATT. XXVII. 2744. 
 
 35. And they crucified him, and parted his garments, 
 casting lots : that it might be fulfilled which was spoken by 
 the prophet,* They parted my garments among them, and 
 upon my vesture did they cast lots. 
 
 36. And sitting down they watched him there ; 
 
 87. And set up over his head his accusation written, 
 THIS is JESUS, THE KING or THE JEWS. 
 
 We cannot read this account, without inquiring 
 why such things took place. More especially as 
 the malice of the chief priests, and the cruelty of 
 the soldiers, only accomplished what had been ap- 
 pointed by " the determinate counsel and foreknow- 
 ledge of God." Many things concurred, which if 
 they had not concurred, Jesus might have been put 
 to death, but it would riot have been the death of 
 the cross. He would have died by stoning, if, as 
 Pilate wished, the Jews had taken him, and executed 
 him according to their law. 
 
 But CRUCIFIXION was the punishment, which in 
 the wisdom of God was chosen, to show that Christ 
 suffered for sin for the sin of the world. As St. 
 Paul expresses it, " in that he died, he died unto 
 sin." And because he died unto sin, he chose the 
 death of the cross, the worst death of the vilest 
 sinners. Had he died an ordinary death, he would 
 have died indeed, as human nature must die ; he 
 would have borne our nature, but he would not 
 have borne our sins. Had he died by the hands of 
 the Jewish multitude, his death might have seemed 
 the work of their enmity, rather than of God's 
 judgment. But by choosing the death of the cross, 
 he proved that he died unto sin ; that the sin which 
 
 3 David is the prophet meant, Fs. xxii. IS. 
 
MATT. XXVII 2744. 551 
 
 lie undertook to atone for, was the cause of his death 5 
 that he gave himself a sacrifice to the justice of his 
 offended Father. 
 
 Consider then the cross of Christ as a monument 
 raised once for all, and for ever standing, to show 
 the consequences of sin. To show that sin is hateful 
 to God as the governor of the world, because it is 
 contrary to his will, contrary to his commands, and 
 contrary to his nature. And to show that it is 
 ruinous to man ; and that whoso commits it, is liable 
 to the eternal wrath of Him, " who is able to destroy 
 both body and soul in hell." 
 
 Here then is a lesson for all who are transgres- 
 sors, wilful transgressors, of the divine law, and say 
 with the infidels of old, " God careth not for it ;" 
 " God will not do good, neither will he do evil." 4 
 To all such nay, to all who have not applied to 
 themselves the means of peace and reconciliation 
 with God, and therefore are yet in their sins " 
 to all such, the picture which we are contemplating 
 affords an awful warning. Let them behold the 
 Lamb of God bearing the sin of the world, and so 
 judge of its burthen. Behold him crowned with 
 thorns ; mocked with the emblems of royalty. Be- 
 hold him smitten ; sinking under the weight of the 
 cross prepared for his own torture. 5 Behold him 
 fastened to it ; lifted up upon it ; reviled and mocked 
 even by his companions in suffering ; behold all this, 
 
 4 Zeph. i. 12. 
 
 5 Such is the probable explanation of verse 32, compared with 
 John xix. 17, which says, Jesus, " bearing his cross, went forth." 
 He was found incapable of bearing it far, or bearing it alone, and 
 it was placed on Simon. 
 
552 MATT. XXVII. 2744. 
 
 and so judge of the heinousness of sin, thus estimate 
 the misery of its consequences. But who can be" 
 hold this, and then return to that from which it was 
 designed to deliver them : return to their carelessness, 
 their worldliness, their sinfulness ? Surely the cross 
 of Christ is a sufficient testimony of the end awaiting 
 those who forget, or who defy God. 
 
 38. Then were there two thieves crucified with him, one 
 on the right hand, and another on the left. 
 
 39. And they that passed by reviled him, wagging their 
 heads, 
 
 40. And saying, Thou that destroy est the temple, and 
 buildest it in three days, save thyself. If thou be the Son 
 of God, come down from the cross. 
 
 41. Likewise also the chief priests mocking him, with 
 the scribes and elders, said, 
 
 42. He saved others ; himself he cannot save. If he be 
 the King of Israel, let him now come down from the cross, 
 and we will believe him. 
 
 43. He trusted in God; let him deliver him now f if he 
 will have him : for he said, 1 am the Son of God. 
 
 44. The thieves also, which were crucified with him, cast 
 the same in his teeth. 
 
 Thus was the prophecy accomplished, " Yet we 
 did esteem him smitten, stricken of God, and af- 
 flicted !" 6 That God did not deliver Jesus, was 
 thought to be the refutation of his pretensions, 
 whilst really it confirmed them all. He saved 
 others, himself he cannot save ! This was most 
 scripturally true. In the sense intended by the 
 revilers themselves, we know that it was not true. 
 Even they could scarcely doubt our Lord's power 
 
 6 Isa. liii. 4 , 
 
MATT. XXVII. 2744. 558 
 
 to have saved himself from the cruelty of his ene- 
 mies. He had already done so on many different 
 occasions. Throughout his life he had shown him- 
 self to be in possession of means which would have 
 enabled him, with ease, to crush whatever dared 
 oppose him. This was implied in the acknowledg- 
 ment, he saved others. 
 
 But in another sense, little understood by those 
 who uttered the words, those words were true, 
 himself he cannot save. He could not come down 
 from the cross, and deliver himself from the punish- 
 ment which he had undertaken to bear, without 
 frustrating the plan prepared for man's redemption. 
 We were recently considering, how, in the agony 
 of his human nature, he prayed to his Father, 
 " Father, if it be possible, let this cup pass from 
 me !" But no sooner had he said, according to 
 the dictates of his human nature, " Father, save 
 me from this hour ;" than he added in his divine 
 wisdom, " yet for this cause came I to this hour." 7 
 The same goodness which led him to offer the ran- 
 som, determined him to endure unto the e} d, and 
 forbad his using his divine power to save himself, 
 before all things had been fulfilled which justice re- 
 quired him to undergo : before having submitted to 
 the full weight of divine wrath, he was enabled to 
 say, " It is finished : and bowed the head, and gave 
 up the ghost." 
 
 So far, then, his enemies, though not knowing 
 what they said, declared truly, himself he cannot 
 save. 
 
 And, blessed be God ! no less accurate is the re- 
 7 John xii. 27. 
 
554 MATT. XXVII. 2744. 
 
 mainder of the sentence, he saved others. By those 
 very sorrows which he could not be exempted from 
 suffering, by that very purpose of God which made 
 it impossible that he should save himself, he saved 
 others. His weakness, then, is our strength, now 
 and for ever. " Surely he bore our griefs, and car- 
 ried our sorrows ; he was wounded for our trans- 
 gressions, he was bruised for our iniquities : and 
 the Lord hath laid on him the iniquity of us all. 
 The chastisement of our peace was upon him, and 
 with his stripes we are healed." 7 Through him 
 alone, through the sufferings which he consented 
 to undergo, is promised to those who trust in him 
 remission of sins. 
 
 If then we are " bought with this price," with a 
 price so costly, let us remember that " we are not 
 our own :" and that he who bore so heavy a cross 
 for us, has said, "If any man will come after me, 
 let him deny himself, and take up his cross, and fol- 
 low me." 8 
 
 7 Isa. liii. 4. s Mark viii. 34. 
 
MATT. XXVII. 45-50. 555 
 
 LECTURE CXII. 
 
 SIGNS ATTENDING THE DEATH OF JESUS. 
 MATT, xxvii. 45 56. 
 
 We return to the cross on which the Son of man 
 was lifted up ; was lifted up, that we might look 
 on Him, and be saved ; but who was now sur- 
 rounded by those who mocked his suffering and 
 denied his power. The elements, however, the 
 material world, acknowledged him, " by whom all 
 things were made." 
 
 45. Now from the sixth hour there was darkness over all 
 the land unto the ninth hour. 
 
 46. And about the ninth hour Jesus cried with a loud 
 voice, saying, Eli, Eli, lama sabachthani ? that is to say, 
 My God, my God, why hast thou forsaken me 1 1 
 
 47. Some of them that stood there, when they heard that, 
 said, This man callethfor Elias. 
 
 48. And straightway some of them ran, and took a sponge, 
 and filled it with vinegar, and put it on a reed, and gave 
 him to drink. 2 
 
 49. The rest said, Let be, let us see whether Elias will 
 come to save him. 
 
 50. Jesus, when he had cried again with a loud voice, 
 yielded up the ghost. 
 
 1 Ps. xxii. I. Quoted in the Syro-Chaldaic dialect, probably 
 as then spoken in Judea ; and not rightly understood by all the 
 bystanders. 
 
 2 For we learn from St. John, that he had also said, " I thirst." 
 
 10 
 
556 MATT. XXVII. 4556. 
 
 51. And, behold, the veil of the temple was rent in twain 
 from the top to the bottom ; and the earth did quake, and 
 
 the rocks rent ; 
 
 52. And the graves were opened ; and many bodies of the 
 saints which slept arose., 
 
 53. And came out of the graves after his resurrection, and 
 went into the holy city, and appeared unto many. 
 
 54. Now when the centurion, and they that were with 
 him, watching Jesus, saw the earthquake, and those things 
 that were done, they feared greatly, saying, Truly this was 
 the Son of God. 
 
 55. And many women were there beholding afar off, which 
 followed Jesus from Galilee, ministering unto him : 
 
 56. Among which was Mary Magdalene, and Mary 
 the mother of James and Joses, and the mother of Zebedees 
 children. 
 
 It was to be expected that the death of Christ 
 Jesus should be attended with extraordinary signs. 
 The accomplishment of the original promise ; the 
 conclusion of a long series of prophecy and prepa- 
 ration ; the completion of a mighty sacrifice for the 
 sins of men; the consummation of wickedness in 
 the Jewish people, an event like this might well 
 be marked by a testimony from heaven. And it 
 was so. Jesus yielded up the ghost. And, behold, 
 the veil of the temple was rent in twain from the 
 top to the bottom. This veil or curtain separated 
 one part of the temple from the other : the holy 
 from the most holy; that part where the people 
 stood and worshipped, from that which the high 
 priest entered, and where he offered sacrifice. This 
 veil was rent : showing, first, that the Jewish law, 
 and worship established by Moses was at an end, 
 being set aside by Him, of whom " Moses and the 
 
MATT. XXVII. 4556. 557 
 
 prophets did write ;" and showing, further, that 
 there is no longer a distance, a separation between 
 God and man, but that all alike, Jew and Gentile, 
 all who believe in Christ, have access to God by 
 that " new and living way which he has consecrated 
 for us," and may " come boldly to the throne of 
 grace.'* 3 
 
 Further, the earth did quake, and the rocks were 
 rent. Well might the earth quake, and " the stones 
 cry out," at the wickedness which was committed 
 in it. Perfect goodness had appeared in the world, 
 and the corrupt world could not bear the sight. 
 " Shall not the land tremble for this ?" 
 
 Further still, the graves were opened, and many 
 bodies of the saints arose, and came out of their 
 graves after his resurrection, and appeared unto 
 many. This was the earnest of the last day and 
 the general resurrection : the first-fruits of that 
 great harvest, " when all that are in the graves 
 shall hear his voice, and shall come forth : they 
 that have done good, unto the resurrection of life, 
 and they that have done evil, unto the resurrection 
 of damnation." 
 
 These remarkable signs were so evident to the 
 centurion and those that were with him, watching 
 Jesus, that they feared greatly, saying, Truly this 
 was the Son of God. 
 
 A glorious, but a late confession. Glorious to 
 him of whom it was made ; but late for those who 
 made it. The centurion, indeed, as a Roman, had, 
 perhaps, heard little of our Lord, of his doctrines, 
 of his miracles. But it was late indeed for the 
 3 SeeHeb. x. 1922. 
 
558 MATT. XXVII. 4550. 
 
 Jewish people, who had blinded their eyes to the 
 proofs of his Messiahship, who had rejected him 
 that came to save them, and crucified the " Prince 
 of life :" it was late for them to confess, now that 
 their guilt was committed and their condemnation 
 sealed, Truly this was the Son of God. It is a 
 confession, which, made in time, brings a blessing 
 with it. For He has said, "whosoever will con- 
 fess me before men, him will I confess also before 
 my Father which is in heaven." But it will be an 
 awful thing for any to make this confession, when 
 it can no longer profit: to own Christ as the Sa- 
 viour of the world, when even He can no longer 
 save. And the time will come, when all shall con- 
 fess it. The Jews, who rejected and crucified him : 
 the Gentiles, who deemed the preaching of the 
 cross " foolishness :" the thoughtless, who have 
 cared for none of these things: the unbelievers, 
 who have mocked and scorned : all these, as well 
 as those who have believed and obeyed, will at last 
 join in the same confession. The convulsion of 
 the earth which took place at his death, when the 
 rocks were rent assunder, is but a feeble example of 
 that awful day when " the elements shall melt with 
 fervent heat, and the heavens being on fire shall be 
 dissolved." The bodies of saints which arose and 
 came out of their graves, are but a small sample of 
 the multitude which no man can number, which 
 shall stand about the throne, to be rewarded ac- 
 cording to their works. 
 
 Great indeed will be the difference then between 
 those who rejoice to confess him as a Saviour in 
 whom they have trusted, and those who are forced, 
 
MATT. XXVII. 45 5G. 559 
 
 in that late hour, to acknowledge, Truly this was 
 the Son of God, whom while on earth we neglected 
 and despised. This is He, who for us and our sal- 
 vation, came down from heaven. This is he, who 
 warned us with the voice of authority, and we re- 
 fused to hear: who invited us with the voice of 
 mercy, but we made excuse. Alas ! we " knew not 
 the time of our visitation !" Then shall they " say 
 to the mountains and rocks, Fall on us, and hide 
 us from the face of him that sitteth on the throne, 
 and from the wrath of the Lamb." 4 
 
 But it need not be thus with any, to whom the 
 tidings of salvation are made known. " For I have 
 no pleasure in the death of him that dieth, saith the 
 Lord God." 5 The sacrifice which we are contem- 
 plating, is the proof of this. Acknowledge Him 
 who offered it, here, as your Redeemer and your 
 Lord, in order that hereafter he may acknowledge 
 you as heirs of eternal life. When you are raised 
 to meet him " coming in the clouds of heaven with 
 power and great glory," be able to say, Truly this 
 was the Son of God, who redeemed us, and re- 
 conciled us to God by his blood. It was he who 
 purchased for us a kingdom of everlasting blessed- 
 ness : it was he who blotted out our transgressions, 
 and " put a new heart and a right spirit within us," 
 that we might " walk worthy of the vocation with 
 which we are called," and live as his " peculiar 
 people," " redeemed from iniquity, " and " zealous 
 of good works." " To him be glory for ever and 
 
 ever." 
 
 4 Rev. vi. 16. 5 Ezek. xviii. 23. 
 
5CO MATT. XXVII. 5706. 
 
 LECTURE CXIIT. 
 
 THE BURIAL OF CHRIST. 
 
 MATT, xxvii. 57 06. 
 
 57. When the even was come, there came a rich man of 
 Arimathea, named Joseph, who also himself was Jesus' 
 disciple : 
 
 58. He went to Pilate, and begged the body of Jesus. 
 Then Pilate commanded the body to be delivered. 
 
 59. And when Joseph had taken the body, he wrapped 
 it in a clean linen cloth, 
 
 60. And laid it in his own new tomb, which he had hewn 
 out in the rock : and he rolled a great stone to the door 
 of the sepulchre, and departed. 
 
 61. And there was Mary Magdalene, and the other 
 Mary, sitting over against the sepulchre. 
 
 The affection of these faithful women could not 
 be extinguished, but was inflamed by all which they 
 had seen. But it is still more gratifying to learn 
 that at a time when all seemed hopeless, a zealous 
 individual remained who was not ashamed to own 
 himself one of the disciples of Jesus. It is easy to 
 act a faithful part when favour accompanies piety, 
 or when we are surrounded by those who, being 
 lovers of religion themselves, honour it in others. 
 But the real friends of religion are they who de- 
 fend it when it is made the object of scorn, or who 
 avow its principles when others despise or neglect 
 
 5 
 
MATT. XXVII. 57 G6. 501 
 
 them. Like Joseph, who went to Pilate, and begged 
 the body of Jesus. He was a rich man, and there- 
 fore had a reputation to maintain : yet he did not 
 scruple to show this interest for one who had been 
 crucified as a deceiver, and whose followers were the 
 objects of suspicion. This was to " confess Christ 
 before men." And God, who knew what was in his 
 heart, made him the honoured instrument of fulfil- 
 ling the prophecy which had foretold that Jesus 
 should u be with the rich in his death." * How un- 
 likely did it appear, a few moments before, that one 
 thus despised and scorned, whose disciples had all 
 forsaken him and fled, should now be acknowledged 
 by a person of influence and credit, and placed in a 
 rich man's own new tomb ! 
 
 62. Now the next day- that followed the day of the 
 preparation, the chief priests and Pharisees came together 
 unto Pilate, 
 
 63. Saying, Sir, we remember that that deceiver said, 
 while he was yet alive, After three days I will rise again. 
 
 64. Command therefore that the sepulchre be made sure 
 until the third day, lest his disciples coine by night, and 
 steal him away, and say unto the people, He is risen from 
 the dead : so the last error shall be worse than the first. 
 
 65. Pilate said unto them, Ye have a watch : go your 
 way, make it as sure as ye can. 
 
 66. So they went, and made the sepulchre sure, sealing 
 the stone and setting a watch. 
 
 1 Isa. liii. 9. 
 
 2 Namely, on the Saturday, or Sabbath : the morrow after the 
 crucifixion, which took place on the Friday, the day of prepa- 
 ration for the sabbath, which was in this year " a high day," as 
 falling in with the feast of the passover. 
 
 O O 
 
562 MATT. XXVII. 5766. 
 
 Thus in the wisdom of God, we find the Jews 
 themselves contriving the means, by which the fact 
 of the resurrection should be cleared from all doubt 
 or suspicion. They went and made the sepulchre 
 sure, sealing the stone, and setting a watch. But 
 they vainly hoped to confine within the barriers of 
 a tomb the body of him who had " life in himself," 
 and " quickeneth whom he will." 3 " It was not 
 possible that he should be holden " of death, though 
 he might consent to undergo its pains. And they 
 made it clear, by their own vain precaution, that he 
 did indeed, according to his promise, build up again 
 the temple which they had destroyed, " the temple 
 of his body," and on the third day raise it from the 
 grave. 
 
 Indeed, throughout the whole history, we are 
 reminded, by the conduct of the Jews, of the just 
 image of the prophet, who compares the sons of 
 Israel, vainly contending against the will of God, 
 to the wild animal held captive in the net which 
 has been laid for him. 4 They struggle to prevail : 
 but every effort only entangles them the more. 
 They are impelled by their own bad passions : but 
 they are compassed in by the secret power of God, 
 beyond which they cannot move. 
 
 Here the chief priests examine Jesus, and accuse 
 him under every disadvantage, even suborning wit- 
 nesses : and the end is, that the judge himself de- 
 clares him a "just man." They revile and scorn 
 him, and mock his royal title: and so they prove his 
 connexion with the prophecies which had gone out 
 
 s John v. 21. * See Isaiah li. 20. 
 
 10 
 
MATT. XXVII. 57 GO. 503 
 
 concerning him. Contrary to the law, they condemn 
 him to death ; and, contrary to custom, that death is 
 crucifixion. It accomplishes the " determinate 
 counsel of God " for the salvation of mankind. They 
 allege that God, in whom he trusted, has deserted 
 him : God attests, by supernatural signs, the interest 
 which he is taking in the whole transaction. They 
 set a watch over the sepulchre which contains his 
 body; and so contribute to prove the fact of the 
 resurrection, and seal the truth of his words. 
 
 " the depth of the riches both of the wisdom 
 and knowledge of God ! how unsearchable are his 
 judgments, and his ways past finding out !" May 
 our hearts be led not to oppose that wisdom, but 
 to be instructed by it : and to profit by the judg- 
 ments, which others, by disobedience and unbelief, 
 have drawn down upon themselves. 
 
 o 2 
 
5C4 MATT. XXVIII. 1 Jf>. 
 
 LECTURE CXIV. 
 THE RESURRECTION. 
 MATT, xxviii. 1 15. 
 
 1. In the end of the sabbath, as it beyan to dawn toward 
 the first day of the week, came Mart/ Magdalene and the 
 other Mary 1 to see the sepulchre. 
 
 These faithful women came to see the sepulchre. 
 But they had a farther purpose, as we learn from St. 
 Mark. They had " brought sweet spices, that they 
 might anoint the body." 2 A day had been suffered 
 to pass, because it was the Sabbath day. 3 And now 
 " very early in the morning," they came to pay the 
 last tokens of respect to one whom they had so 
 greatly loved and reverenced. It seems never to 
 have entered into their minds, that the body would 
 not be found within the tomb. They were too much 
 dismayed at the death of Jesus, to expect his resur- 
 rection. Instead of perceiving in that death the 
 fulfilment of all that he had foretold, they considered 
 it to be the destruction of their hopes. " For as yet 
 they knew not the Scriptures, that he must rise from 
 the dead." 4 
 
 1 The mother of James and John. See ch. xxvii. 56. Salome 
 was with them, as appears from St. Mark xvi. 1. 
 
 2 Ib. ; also Luke xxiv. 1. 3 Ch. xxvii. 56. 
 
 4 John xx. 9. 
 
MATT. XXVIII. 115. 5G5 
 
 The prophecies which might have explained all, 
 were still as " a light shining in a dark place." The 
 Holy Spirit had not opened " the eyes of their un- 
 derstanding," that they should perceive the meaning 
 of the prophecies, and apply them to the mystery of 
 redemption. And they could not bring themselves 
 to believe, that one whom they had seen to " give 
 up the ghost," and whose body they had deposited 
 in the tomb, should rise again in " his own body." 
 His power, indeed, they had witnessed ; but not 
 understanding why he died, they had no hope that 
 as he did not employ his power to save himself 
 from death, he would employ it to raise himself 
 from the grave. On their way, therefore, the women 
 said within themselves, " Who shall roll us away the 
 stone from the door of the sepulchre?" 5 But they 
 were little prepared to expect what met their eyes 
 as they approached the place where the body had 
 been laid. 
 
 2. And, behold, there was a great earthquake : for the 
 angel of the Lord descended from heaven, and came and 
 rolled back the stone from the door, and sat upon it. 6 
 
 3. His countenance was like lightning, and his raiment 
 white as snow 
 
 4. And for fear of him, the keepers did shake, and became 
 as dead men. 
 
 5. And the angel answered and said unto the ivomen, 
 
 5 Mark xvi. 3. 
 
 8 It appears from the narrative in St. John, that Mary Mag- 
 dalene, when she found that the stone was rolled away, conceived 
 that the hody had been stolen, and hastened back to tell the dis- 
 ciples. The other two remained at the tomb, and saw what is 
 here described. 
 
566 MATT. XXVIII. 1-15. 
 
 Fear not ye : for I know that ye seek Jems, which was cru- 
 cified. 
 
 6. He is not here : for he is risen, as he said. Come, see 
 the place where the Lord lay. 
 
 7. And go quickly, and tell his disciples that he is risen 
 from the dead ; and, behold, he goeth before you into Gali- 
 lee ; there shall ye see him : Lo, I have told you. 
 
 8. And they departed quickly from the sepulchre with 
 fear and great joy ; and did run to bring his disciples word. 
 
 9. And as they went to tell his disciples, behold, Jesus 
 met them, saying, All hail. And they came and held him 
 by the feet and worshipped him. 7 
 
 10. Then said Jesus unto them, Be not afraid : go tell 
 my brethren., that they go into Galilee, and there shall they 
 see me. 
 
 He had before said, " After that I am risen, I will 
 go before you into Galilee." 8 They had been first 
 taken from the neighbourhood of Galilee, and it 
 seemed good that there they should remain till the 
 time of the ascension drew near, after which they were 
 instructed to abide at Jerusalem, and await " the 
 promise of the Father," the descent of the Holy 
 Ghost. 9 So going into Galilee, they did see him 
 there, according to his words : they saw him under 
 circumstances which must have reminded them of 
 the time when they were first called to leave their 
 nets and join his company, and Jesus promised that 
 they should " become fishers of men." For coming 
 towards them when after much toil they had taken 
 nothing, so great a draught of fishes followed his 
 command to cast their net again, that they at once 
 
 7 He had already shown himself to Mary Magdalene, who had 
 returned to the sepulchre after the other women had gone to 
 carry the glad tidings to the disciples. John xx. 11 15. 
 8 Mark xiv. 28. 9 Luke xxiv. 49. 
 
MATT. XXVIII. 1 15. 567 
 
 exclaimed, " It is the Lord." l It was on that oc- 
 casion that he foretold to Peter " what death he 
 should die :" and intimated to John, that before he 
 died, he should witness the fulfilment of his pro- 
 phecy concerning Jerusalem, and see his first 
 " coming w r ith power." 
 
 " This was the third time that Jesus showed him- 
 self to his disciples, after that he was risen from the 
 dead :" and fulfilled the words which before had so 
 much surprised them, 2 " A little while, and ye shall 
 not see me ; and again, a little while, and ye shall 
 see me." And further, " Ye shall weep and lament, 
 but your sorrow shall be turned into joy." For a 
 little while he had been taken from them, and 
 they had been lamenting what they believed to 
 be his loss : whilst " the world," the chief priests 
 and rulers rejoiced, supposing that they had 
 gained their end. But now were the disciples glad- 
 dened at the sight of their Lord, who had broken 
 the bands of death by which it was not possible that 
 the " Prince of life " should be holden. 3 His soul 
 was not left in hell, neither did the " Holy One " see 
 corruption. 4 
 
 Meanwhile, as it had proved needful for the ene- 
 mies of Christ to account for his other miracles, so 
 it was also needful for them to explain away the mi- 
 racle of his resurrection. This they found easy 
 means of doing. 
 
 11. Now when they were going, some of the watch came 
 into the city, and shelved unto the chief priests all the 
 things that were done. 
 
 1 Johnxxiv. 322. 2 Ib. xvi. 1620. 
 
 3 Acts ii. 24. * Ps. xvi. 10. 
 
368 MATT. XXVIII. 115. 
 
 12. And when they were assembled with the elders, and 
 had taken counsel, they gave large money unto the soldier*, 
 
 13. Saying, Say ye, His disciples came by night, and 
 stole him away ivhile we slept. 
 
 14. And if this come to the governor's ears, we will per- 
 suade him, and secure you. 
 
 15. So they took the money, and did as they were taught : 
 and this saying is commonly reported among the Jews 
 until this day. 
 
 It would be readily believed. The chief priests 
 and Pharisees bad thought the attempt so probable, 
 that they guarded against it, " making the sepulchre 
 sure, sealing the stone " which closed it, " and setting 
 a watch." 5 The story therefore would easily gain 
 ground, and satisfy persons who were not anxious to 
 inquire, and who would be slow to believe what the 
 disciples themselves could hardly be brought to com- 
 prehend, the resurrection of Jesus in the body which 
 had died. 
 
 But WE believe that, Jesus both died, and rose 
 again : " died for our sins, and rose again for our justi- 
 fication." 6 WE also believe that as he died and rose 
 again, so also they that believe in him, though dust 
 returns to dust, yet shall live ; nay, that whosoever 
 liveth, and " believeth in him, shall never die." 7 
 " For this corruptible shall put on incorruption, and 
 this mortal shall put on immortality : and then shall 
 be brought to pass the saying that is written, Death 
 is swallowed up in victory." 
 
 " Thanks be to God, who giveth us the victory 
 through our Lord Jesus Christ/' 
 
 ' Chap, xxvii. 02 (50. fi Rom. iv. 25. 
 
 7 John xi. 25. 1 Cor. xvi. 3450. 
 
MATT. XXVIII. 16 SO. 569 
 
 LECTURE CXV. 
 
 THE APOSTLES COMMISSIONED. 
 
 MATT, xxviii. 16 20. 
 
 16. Then the eleven disciples went away into Galilee, into 
 a mountain where Jestis had appointed them* 
 
 17. And when they saw him, they worshipped him: but 
 some doubted. 
 
 The apostles, who at first doubted, had been now 
 convinced. Even Thomas acknowledged the truth 
 which he was slow to receive, and " because he had 
 seen, he believed." 2 Those therefore who now 
 doubted, were probably some of the five hundred 
 brethren to whom, as St. Paul relates, Jesus appeared 
 before his ascension, on some occasion not mentioned 
 by any of the Evangelists. 3 Their doubts, are our 
 certainty. We have the satisfaction of knowing that 
 they were not so transported with joy at the glorious 
 event which they had not dared to expect, as to be- 
 lieve because they wished to believe. And though 
 many things happened after the resurrection which 
 have not been related, many things which we should 
 gladly know if it had seemed good to the Holy 
 Spirit to preserve them to us ; this has been recorded, 
 
 1 Between the ninth and the fourteenth day after the resurrec- 
 tion. Newcome. 
 
 2 John xx. 2429. 3 1 Cor. xv. 6. 
 
 4 
 
570 MATT. XXVIII. 1620. 
 
 that some doubted, and could hardly be persuaded 
 that Jesus himself stood before them. 
 
 18. And Jesus came and spake unto them, saying, All 
 power is given unto me in heaven and in earth. 
 
 1 9. Go ye therefore, and teach all nations, baptizing them 
 iti the name of the Father, and of the Son, and of the Holy 
 Ghost : 
 
 20. Teaching them to observe all things whatsoever I have 
 commanded you : and, lo, I am with you alway, even unto 
 the end of the world. Amen. 
 
 All things had been accomplished, which were to 
 prepare for the establishment of the kingdom of 
 Christ : his ministry, his death, his resurrection. 
 Now the fruits were to appear; and he commissions 
 his apostles that they go out and gather them. He 
 had laboured, and he sends them to enter into his 
 labours. All power, he says, is given unto me in 
 heaven and in earth : power to send the Holy Spirit ; 
 power to convert the hearts of those who hear the 
 word ; power to assign to every man his place 
 throughout eternity ; power to bestow " the crown 
 of righteousness," on those who " by patient continu- 
 ance in well doing, seek for glory, and honour, and 
 immortality." Go ye, therefore, and teach all nations; 
 make disciples of them : 4 baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost. 
 Instruct them, that there is one God and Father of 
 all ; and that " he is a rewarder of them that dili- 
 gently seek him." Tnstruct them, that there is " one 
 Mediator between God and man :" He is " the way, 
 the. truth, and the life ;" " no man cometh unto the 
 
 4 Ma0>/Ti;VaTe is the word rendered by teach. 
 
MATT. XXVIII. 1C 20. 571 
 
 Father but by him." Instruct them, that the Holy 
 Spirit, proceeding from the Father and the Son, will 
 purify the hearts of all who come to God through 
 Christ Jesus, and will enable them to " live righte- 
 ously, soberly, and godly," as becometh those who 
 are looking for a heavenly kingdom. In the name 
 of this TRIUNE GOD baptize them : that they may be 
 born again of water and of the Holy Ghost, and being 
 cleansed from their sins, may be renewed in the 
 spirit of their minds. Baptism is the appointed 
 entrance into the covenant which God is pleased to 
 make with man through Jesus Christ, that as many 
 as believe in him shall not perish, but have everlast- 
 ing life. 
 
 A gracious encouragement attends this command. 
 Lo, I am with you alway, even unto the end of the 
 world. In dependence upon my power, bring men 
 from the darkness in which they have hitherto lain, 
 to the light of my gospel; bring them from the 
 power of Satan by which they have been hitherto 
 kept down, to the knowledge and service of God. 
 And lo, I am with you alway, to observe, and assist, 
 and reward your efforts, even unto the end of the 
 world. 
 
 Trusting to this promise, the apostles went forth 
 to contend against prejudice, and malice, and autho- 
 rity, and power. Trusting to this promise, a few 
 weeks after it had been made, Peter and John stood 
 up in an assembly of their countrymen, and accused 
 them of their sin in crucifying and slaying him whom 
 God had sent to be a prince and a Saviour. 5 It 
 5 Actsii. 2241. 
 
572 MATT. XXVIII. 1620. 
 
 was seen by the conversion of three thousand souls, 
 that Jesus was with them. Trusting to this promise, 
 the apostles replied to the council when forbidden 
 to " speak at all or teach in the name of Jesus," 
 " We cannot but speak the things which we have 
 seen and heard." 6 It appeared from their boldness, 
 and by the discomfiture of their enemies, that Jesus 
 was with them. Trusting to this promise, Stephen 
 rebuked the high priests and elders in the public 
 council, because they, like their fathers, were resist- 
 ing the Holy Ghost. The promise was visibly ful- 
 filled : for when assailed by their violence and hur- 
 ried to death, " he looked stedfastly up to heaven, 
 and saw the glory of God, and Jesus standing on the 
 right hand of God." 7 And so Paul at Rome, when 
 brought before the emperor, at a crisis so fearful that 
 " all men forsook him," none of his friends dared to 
 support him : nevertheless, he affirms, " The Lord 
 stood by me, and strengthened me ; and I was de- 
 livered out of the mouth of the lion." 8 
 
 The visible presence and the miraculous support 
 which the apostles received and the early church re- 
 quired, was gradually withdrawn. But the promise 
 extends to the end of the world. And in full confi- 
 dence that it will never fail, the ministers of Christ 
 are daily going forth to oppose the power of this 
 present world over the heart of man, strengthened as 
 it is by the power of Satan : and success is granted 
 them, according to the good pleasure of him " whose 
 they are, and whom they serve." The word does 
 not return unto him void ; but accomplishes that for 
 
 6 Acts iv. 1320. 7 Acts vii. 5155. 
 
 8 2 Tim. iv. 16, 17, 
 
MATT. XXVIII. 1G 20. 573 
 
 which he sends it. Otherwise he would have died 
 in vain : none would die with him unto sin. Other- 
 wise he would have risen in vain : none would rise 
 with him to the spiritual life of righteousness and 
 holiness. 
 
 How wonderful has been the growth of the king- 
 dom, set up from this beginning ! How has the little 
 seed sprung up, and become a tree, the branches of 
 which have spread widely, and " its leaves are the 
 healing of the nations !" 
 
 Let every fresh contemplation of this great sub- 
 ject enlarge our sense of the value of the redemption 
 wrought for us, and of God's mercy in calling us to 
 partake of it ! We engage in many things we are 
 careful about many things ; the business of life re- 
 quires it : but one thing only is of real and lasting 
 consequence, that we " grow in grace and in the 
 knowledge of the Lord Jesus Christ :" observing all 
 the things whatsoever he hath commanded, that at 
 " the coming of the day of God, we may be found of 
 him in peace, without spot, and blameless." 9 
 
 9 2 Pet. iii. 14. 
 
 THE END. 
 
 LONDON : 
 
 PRINTED BY G. J. PALMER, SAVOY STREET, STRAND. 
 
WORKS BY THE LORD BISHOP OF CHESTER. 
 
 A PRACTICAL EXPOSITION of the GOSPELS of ST. 
 
 MATTHEW, in the form of Lectures, intended to assist the practice of do- 
 mestic instruction and devotion. By JOHN BIRD SUMNBR, D.D., Lord 
 Bishop of Chester. Sixth Edition. 1 vol. 8vo., cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the GOSPEL of ST. 
 MARK, in the form of Lectures. Sixth Edition. 1 vol. 8vo. cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the GOSPEL of ST. 
 LUKE, in the form of Lectures. Third Edition. 1 vol, 8vo., or 2 vols. 
 12mo. cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the GOSPEL of ST. 
 
 JOHN, in the form of Lectures. Third Edition. 1 vol. 8vo., or 2 vols. 
 12mo., cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the ACTS of the APOS- 
 TLES, in the form of Lectures. 1 vol. 8vo., or 2 vols. 12mo., cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the EPISTLE OF ST. 
 PAUL to the ROMANS, and the FIRST EPISTLE to the CORIN- 
 THIANS, in the form of Lectures. 1 vol. 8vo. or 2 vols. 12mo., cloth, 9s. 
 
 A PRACTICAL EXPOSITION of ST. PAUL'S SECOND 
 
 EPISTLE to the CORINTHIANS, and the EPISTLES to the GALA- 
 TIANS, EPHESIANS, PHILIPPIANS, and COLOSSIANS ; in the form 
 of Lectures. 1 vol. 8vo., or 2 vols. 12mo., cloth, 9s. 
 
 A PRACTICAL EXPOSITION of the GENERAL EPIS- 
 TLES of JAMES, PETER, JOHN, and JUDE, in the form of Lectures. 
 1 vol. 8vo., or 2 vols. 12mo., cloth, 9s. 
 
 CHRISTIAN CHARITY ; its Obligations and Objects, with 
 reference to the present state of Society. IN A SERIES OF SERMONS. 
 Second Edition. 8vo. cloth, 9s., or 12mo. 6s. 
 
 APOSTOLICAL PREACHING CONSIDERED, in an Exa- 
 mination of St. Paul's Epistles. Also, Four Sermons on Subjects relating 
 to the Christian Ministry, and preached on different occasions. Eighth Edition, 
 enlarged, 8vo. cloth, 10s. 6d. 
 
 SERMONS on the PRINCIPAL FESTIVALS of the 
 CHRISTIAN CHURCH : to which are added, Three Sermons on Good 
 Friday. Fifth Edition, 8vo., cloth, 10s. 6d. 
 
 THE EVIDENCES of CHRISTIANITY, derived from its 
 NATURE and RECEPTION. Sixth Edition, 8vo. cloth, 10s. 6d. ; or 
 12mo. 6s. 
 
 A SERIES of SERMONS on the CHRISTIAN FAITH 
 
 and CHARACTER. Eighth Edition, 8vo. cloth, 10s. 6d. ; or 12mo. cloth, 6s. 
 
 A TREATISE on the RECORDS of the CREATION, and 
 on the MORAL ATTRIBUTES of the CREATOR. Fifth Edition. 2 
 vols. 8vo. cloth, ]. Is. 
 
 SIX CHARGES delivered to the CLERGY of the Diocese 
 of CHESTER, at the Triennial Visitations in 1829, 1832, 1835, 1838, 1841, 
 and 1844. 8vo. cloth, 7s. 
 
 J. HATCHARD AND SON, 187, PICCADILLY. 
 
RELIGIOUS WORKS 
 
 PUBLISHED BY J. HATCHARD AND SON. 
 
 LIGHT IN THE DWELLING ; 
 
 A HARMONY OF THE FOUR GOSPELS ; 
 
 With very short and simple Remarks adapted to READING AT 
 
 FAMILY PRAYERS, and arranged in 3G5 Sections 
 
 for every Day of the Year. 
 
 By the AUTHOR of" The Peep of Day," " Line upon Line," &c. 
 
 Revised and Corrected by a CLERGYMAN OF THE CHURCH 
 OF ENGLAND. 
 
 One thick vol. 8vo. cloth, price 14s. 
 
 TRACTARIANISM TESTED BY HOLY SCRIP- 
 TURE AND THE CHURCH OF ENGLAND. 
 
 In a series of Sermons. 
 
 By the Rev. HUGH STOWELL, M.A., Incumbent of Christ Church, 
 
 Manchester, and Honorary Prebendary of Chester. 
 
 Two volumes. 12mo. cloth, price Gs. each. 
 
 THE CHURCH AND THE CHURCHES ; 
 
 THE CHURCH OF GOD IN CHRIST, AND THE CHURCHES 
 MILITANT HERE ON EARTH. 
 
 By the Rev. HUGH M'NEILE, M.A., Hon. Canon of Chester, and 
 
 Incumbent of St. Jude's, Liverpool. 
 
 8vo., price 1 2s. 
 

14 DAY ___ 
 
 3ESK FROM WHICH BORROWED 
 
 LOAN DEPT. 
 
 LD 21A-40m-4 '63 
 (D647l8lO)476B 
 
YC 1 01 364